 Rwy'n dweud, rydyn ni'n meddwl, yn fawr? Yn rydyn ni'n meddwl, ond ond nesaf yw... Yn ymlaen i gwaith i'w gigaeth. Rydyn ni'n meddwl i'w meddwl. Mae'n meddwl i'r meddwl i'r book wedi'u'r byw ammili Gwynchland, edrych i'w amlunol, Emily Winkler ac ymlaen i gynnwys. Mae'n meddwl i'r byw yn meddwl i'r byw wedi'u meddwl i'w meddwl i'w meddwl i'r byw. Ac yno'r cilio'n gweithio'r gweithio gweithio'r norman yn Cystrylu wedi gwneud y norman yn Ynglŷn. A byddai'r gweithio'r cyfnod y mynd i'r wych yn ddechrau y gallwn y gweithio'r gweithio mewn gennu'r maenitas yna dwi'n dechrau'r cyfeithio gweithio'r norman yn y ddweud y gweithio'r norman yn y gweithio. That's very difficult, because although Leslie Abrahamson's produced the idea of a dispera or scandinavian people, materially witnessed by people like the Led Broch, things like the Led Broch is collected by Ryich, the fact is that only England really has a portable antiquary scheme, so whereabout the only place you can actually plot this… a'r ddysgu daethau, gallwn i'w meddwl, yn y ddechrau ar gyfer gwnod, yn y ddarluniaidd cwrs, a'r cyffraith ffawr yn y gynhyrchu, i'w gweithio'r cyfrifiadau ac'r cyfrifiadau yn y gweithio'r cyfrifiadau yn y dyfodd. Mae'r cyfrifiadau yn gweithio'r cyfrifiadau yn gweithio'r cyfrifiadau'r cyfrifiadau I apologise if I'm going to be saying things that you've already been discussing earlier. Today's been a terrible day, something like four of the things I have to go to all at the same time. I was unable to choose. So very briefly, this is the area that the norms eventually, or they became the kings of. The time area we're looking at here is basically from the Arab governance of Sicily, to the Norman governance of Sicily, to the Swamian governance of Sicily. So we're interested mainly in the Calabits 948-1040. So they are the Fatimid group who took over and made Paloma the capital and made Sicily very prosperous. Then there was a Norman invasion brought to the second built kingdom and that was a time of considerable prosperity as well. Then there was unrest, then there were the Swabians. At the moment, although the dating is not particularly precise, it does look as though the big change became with the Swabian regime rather than the Norman. So we have various levels at which Norman influence can be observed. Obviously in architecture and art, that is a very important one, that don't wear more importance than Paloma, the top left and corner is the Norman palace. In the Norman palace is the Capela Patina, this is a Norman built chapel which nevertheless embraces Byzantine and Arab themes. Now for some time this has been considered to be evidence of a multicultural Sicily in the sense that people living in Paloma and walking about the streets are somehow a multicultural and b tolerant. Well that may not be true but this isn't as Jeremy Donnes has shown, this isn't really the evidence for that. What this is the evidence for is a very astute politician, of the second, making a symbolic statement about the kingdom that he wishes to produce, which is to run. And that kingdom is going to take the best of the Arab civilization of Sicily and then add it to Norman's vest and make it something really special. Now archeologically the Arabs in Paloma are actually quite hard to see. I mean they're documented there and the period was very wealthy but only a few things like the Arab script of Cathedral and this famous multilingual memorial in four languages. Only those things have kind of survived above ground. This is Alex Metcass map of Palomo in the Arab period. This is the social fortified area. It was finished by Byzantine, the Alhazar in the Arab period. And then when the Calvids came they built this sort of elite fortress, the Haisha on one side. Marked on this map too by me are the four principal Islamic cemeteries or the four principal cemeteries many of which have Islamic variables in them. Here they are on the actual geographical map and in the light spots mark the centre of the old town, either side of which there were rivers. Now these in yellow might be gold. These are the cemeteries, these are the sightings. This is urban archaeology. You get a small hole and you get a sighting of the skeleton and then a bit further on you get another sighting, another skeleton. And we are making some assumptions about whether this is one cemetery or not. But notice that they move from north of the calar of the harbour and then they move to the south of it and they eventually end up near the station and that's in order of date so far. These cemeteries are, the first of them there is the Byzantine cemetery, the next two have Islamic variables. These are primarily Islamic variables near the south of the harbour and I want you to notice how late they go bearing in mind the timings we have and bearing in mind also that the historical information that we get to the Normans and then the Swabians somehow deport Muslims if they don't suppress them. So these variables have been recently radiocarbonated and the latest Islamic variable we have goes to the only 14th century so that is after the Swabian. So this is a theme that is beginning to emerge that the variable right and maybe the beliefs that go with the variable right are not in sync with the changes of regime. It's something we were pleased to find, let me put it that way, and I think there's many other aspects of material culture that also is telling its own story and they don't always converge but sometimes they do. So cemeteries outside Palermo, on the west side of Sicily, quite a well-known temple site in the holistic period and that is also a theatre belonging to that settlement. It became even more famous when at Santa Mononari it started excavating at the Monte Arbara which is right at the top and found a complex of buildings, a church, and then Muslim variables around the side of the theatre and then a mosque. So clearly there had been some kind of transition here between an Islamic community and a Norman community using those terms rather loosely but the pottery said they were very close in date and therefore we were excited and felt that there would be some multiculturalism coming our way but there really wasn't. This is the castle which sits on the Arab village. The mosque was destroyed before the church was built. These Islamic burials all around the edge of the theatre and certainly this is another theme of Sicilian funerary archaeology. Islam burials around the back of the stalls of a theatre for whatever reason that is. They do it again, not to Yato. There are very many interesting uses of previous Roman and Greek sites in Sicily as elsewhere in the Mediterranean having got time to go into them and mention to this as quite an interesting marker. This is the Christian cemetery mapped out. Norman Church is there, 15th century church took its place and these buildings here are part of the Arab village and they are cut by the Christian burials. So prima facie, it is a sequence. There is an Islamic settlement on top of the hill. It has its own mosque, it has its own cemetery. Then there is a Norman castle on top of the hill. It has its own church, it has its own cemetery. So they look different. The Christians lie on their backs in kists and the Muslims lie on their sides, not in kists. So first on radiocarbon dates from this project which has got something like 200 radiocarbon dates which are in the process of being determined. These are the Cestu ones. Here we are, these are the questions. The generality is fairly clear and then the very counter to the East Kilbride says there is a 71% probability that there is a hiatus between these two communities. So Palermo Sugesta, and my third case study is Castranovo where we have been digging since 2014. This is a site which is attractive because it's got Byzantine, Arab, Aglibir period, Fathomine period and Norman and Swabian all in the same place. Here are some excavations going on. In the background is the Byzantine fortress of Vod de Casai. In the foreground is the excavation at Casalesan Pietra in Division 5 which has proved extraordinarily indicative of the transitions that are happening in Castranovo. We not only get a very interesting sequence of buildings which have been relatively well dated up to now ending in the Norman period or ending in the Norman stroke, Swabian period. It's also a lot of material. Pottery follows its own story as well. Basically a very good, nice pottery with the pictures is Calvid, is Arab, is Islamic and the norm pottery is on the dull side. I think Palermo will correct me, but we haven't got as much as we think we should have of the Norman period. It gets better in the Swabian period. The Norman period seems to be accompanied by a certain amount of monumental architecture. We have a Norman castle, we have a Norman church, but it's silent on the ground. This is something that people living in England might be also familiar with. That camel comes from that side, by the way. That thing on the left is a sugar pot. I don't know whether anybody else was in the sugar session. It's very exciting and interesting. Veronica Ancieti has just finished her thesis. She's been talking about it this morning. The interesting things we learned from her, among many interesting things we learned from her, checking my own story, is that the Arab culture has very fond of sheep. It doesn't have much pig in the towns and the pig comes back with the Norman period. That's pretty obvious. However, in the countryside we do eat pork, and they do seem to be quite likely that there are Christian communities there which are serving the Arab hierarchy in Palermo. Casterova has certainly got lots to trade. It's growing a lot of food. We're all really interested in food. These are some of the changes that have been observed. These are Veronica's sheep, which get bigger each regime. This is the food that is coming in with the Arabs. It does seem to be real. We are finding real plants. Here's the Norman peep down there. It's probably some of your time. Norman Church, a bit of architecture. Those who like it. Here's my town and here's my conclusion. The main points really are that we have a change here, not between people like the Anglo-Saxons and people like the invading Normans, but also the Hoteville family invades, and it invades a very civilised country in the middle of the Mediterranean which is already in contact with lands to the east, the Far East evens. The orange of 11 comes from, as well as, of course, into Spain and south of France. A very, very much more powerful regime is the sitting tenant when the Normans arrive. When the Normans do arrive, they recognise, or Roger II, maybe it's just a personal genius, he recognises that they are enormously interesting and talented people who are doing very good food and who are delivering a lot of prosperity. However, they still go to places like suggestion Bill Castle's unless the dating is going to show us that it's swaying. I can't emphasise enough that between the year 1061, which is the earliest the Normans arrive, and 1250, when Frederick II dies, between those times, we don't have good dating. Everybody talks about Norman Potry, Swabian cooking pots. This adjective is thrown about right, left and centre, but we don't have the precision yet from the archaeology to add to this story materially. We're not able to say what the changes are because we are, but we're not able to say when they are. I think that does need emphasising. We know that Islamic burial continues under Norman and Swabian regis. So, if the living are being deported, the dead are still being buried, and they're still being buried in the Muslim rights. Swabian appears to be the main at present, the main disruption to settlement of religion under Frederick II. I think that we can say that the town and the country commerce, religion, burial practice are all on separate trajectories, but they often converge. They're like streams of ideas which sway around and then converge at a certain time. And certainly we can expect Islamic, Jewish, Christian communities to be self-defining and to co-exist in both the Arab and the Norman regimes. So, that's the definition I can come up with so far on Normanitas in Sicily. Thank you.