King Richard III was not the only person to be buried inside the Grey Friars church in Leicester. Over the course of the 2012 and 2013 excavations, archaeologists identified a further ten potential graves inside the chancel of the church. Three of these were fully excavated in 2013, two beneath the church choir and one in the church’s presbytery.
The two graves inside the choir (Skeleton 3 and Skeleton 4) contained wooden coffins, whilst the grave in the presbytery was of someone buried inside a stone coffin (Skeleton 5). This had been buried more or less centrally within the space, probably fairly close to the high altar, and was clearly for someone of high status, perhaps an important patron of the friary.
A further group of human bone (Skeleton 2) had been found in 2012 in a small pit dug into the building rubble overlying the church floor. This appears to be the disarticulated remains of a single person whose grave was probably disturbed by workmen demolishing the church in the mid-16th century, who had respectfully dug a small hole and reburied the remains.
Newly completed research carried out by the University of Leicester can now shed light on some of the other people buried in the eastern end of the friary church. Analysis of the skeletons shows them all to be women:
Stable isotope analysis of the three intact burials (Skeletons 3, 4 and 5) has revealed that the women had a highly varied, protein-rich diet including large amounts of seafish. A diverse diet of this kind would have been typical of wealthy late medieval people who could afford to consume expensive foods like meat, game and fish, and in comparison with Richard III, these women were only eating slightly less meat and fish than the king. In contrast, analysis of burials inside another of Leicester’s medieval churches, the parish church of St Peter’s in the town’s north-east quarter, shows that the town’s diet more commonly comprised cereals and vegetables with less fish and considerably less meat being eaten.
Excavation of other friary churches suggests that women were routinely buried in friaries, probably reflecting the close interaction friars had with their local community, in contrast to other more sequestered monastic orders. These women would have had a specific relationship with the friars, either through patronage, a spiritual link or family ties. Evidence suggests that some of the women buried in the eastern half of the church led a physically active life. Outwardly, this might not fit with the perceived norm, whereby this area of the church was reserved for wealthy benefactors and people of elevated social status. One skeleton is clearly that of a high status woman but others might suggest that the friary’s main source of donations came from the town’s middle-classes, merchants and tradespeople who were probably of more modest means, and worked for a living.
The limited surviving documentary evidence for the friary reveals at least seven women connected with the Franciscan Order in Leicester, either as a benefactor or in death. However, three died in the 16th century, making them too late to be one of these skeletons. Of the remaining four, Eleanor, countess of Leicester (d. 1275) is buried in Montargis Abbey, France; and it remains unclear whether the un-named wife of Sir William of Harley (whose funeral feast was held at the friary in 1334/5) and Ellen Lavener (who gave land to the friary in 1349) are even buried in the church.
This leaves one, Emma, wife of John of Holt (probably Neville Holt in south-eastern Leicestershire) who can be said to be buried in the Grey Friars church with any certainty. In September 1290, the Bishop of Lincoln issued an indulgence granting 20 days off Purgatory for all who would say ‘a Pater and an Ave for the soul of Emma wife of John of Holt, whose body is buried in the Franciscan church at Leicester.’ Her death before September 1290 fits with the radiocarbon dating results of our three burials. However, we know little about her and a lack of fundamental information, such as her age at death, what she did for a living, what she looked like or where in the church she was buried, coupled with no known descendants who can provide a DNA sample, make it impossible to say for certain whether one of these skeletons is that of Emma, or indeed anyone else. Sadly, they will forever remain anonymous.