In the late 1800s, Westminster Abbey clergy stumbled upon a mysterious sarcophagus. The lid was decorated with an 11th-century Anglo-Saxon cross, but the base had a fourth-century Roman funeral inscription. For nearly 150 years, the tomb has baffled experts, but the abbey's consulting archaeologist may have finally figured out who was buried there, according to a new study.

Westminster's chief mason unearthed the stone sarcophagus in 1869, but when experts investigated it, they discovered that the burial had been looted earlier that century. Experts also noticed that the carved decoration on the side of the sarcophagus was stylistically Roman, with a Latin inscription that can be translated as "To the memory of Valerius Amandinus. Valerius Superventor and Marcellus made this for their father." But an enormous medieval cross had been carved into the lid of the sarcophagus, suggesting that the tomb had been reused to bury an important religious figure hundreds of years later.

The mystery of the medieval individual buried in a Roman sarcophagus remained unsolved for 150 years, as no one thought that any bones were left inside. But when the stone coffin was opened for conservation in 2016 and a full skeleton was discovered, clues to the identity of the deceased finally came to light, Warwick Rodwell, the consultant archaeologist for Westminster Abbey, wrote in a study published Wednesday (Oct. 21) in the Journal of the British Archaeological Association.

Although the skeleton had been disturbed over the years, with a hole accidentally made in the skull and arm and leg bones mixed up, it was clear that the person was male, middle-aged, and of average height, bioarchaeologist James Langthorne of Pre-Construct Archaeology wrote in a 2016 report. The man also had some evidence of osteoarthritis, two healed rib injuries and gout. The bones were carbon-dated to between 987 and 1052, confirming that the Roman-era sarcophagus was reused in the Middle Ages.

"This brings us to the final question of importance: who was he?" Rodwell wrote in the study. Despite the lack of grave goods, which may have been stolen in the early 19th century, "he was almost certainly an abbot" who was given a dignified burial in a stone sarcophagus with a large cross, Rodwell wrote.

Based on the birth and death dates of the abbots of Westminster and their tenure as clergy, Rodwell narrowed the candidates down to Wulfsige (abbot from 988 to 993), Ælfwig (abbot from 993 to 1020) and Wulfnoth (abbot from 1020 to 1049). Given that Wulfsige left Westminster to become a bishop elsewhere, he was likely not buried in the abbey.

"Consequently, we have two viable contenders for the occupant of the sarcophagus," Rodwell wrote. "The fact that Ælfwig was already a monk of Westminster might favour him."

Although the final resting place of Ælfwig may have been found after a millennium, some questions remain unanswered.

For example, it is unclear why an 11th-century abbot was buried in a recycled fourth-century Roman sarcophagus. The reuse of Roman coffins is extremely unusual, Rodwell noted in the study, and nothing comparable to this sarcophagus has ever been found. One explanation for the reuse may rest with the Latin inscription, whose first word — "memoriae" (to the memory) — suggests that Valerius Amandinus was an early Christian himself. This Roman may have been a significant figure in Roman London, Rodwell wrote, but "unfortunately, nothing is known about his career."

Experts are also unsure where the Roman sarcophagus came from. It was made from limestone sourced from Oxfordshire, a county in the South of England. But perhaps the coffin was originally buried in a Roman mausoleum and they were unearthed and moved at some point, Rodwell noted. But as Rodwell pointed out in the study, "there could be a villa and its cemetery somewhere in the vicinity of Westminster Abbey, awaiting discovery."

The sarcophagus is currently on display in the Queen’s Diamond Jubilee Galleries at Westminster Abbey.

What do you know about the Empire's conquest of the British Isles? Find out with our Roman Britain quiz!

The mysterious and undeciphered Voynich manuscript has caused consternation among code-breakers, linguists and scholars of medieval literature for more than a century. But now experts think they've worked out why it's so hard to crack: It was bound incorrectly in the 15th century, meaning the pages are out of order. The new linguistic analysis of the document has moved researchers closer to figuring out what the text was all about.

The Voynich manuscript is a medieval codex made up of leaves of parchment carbon-dated to the early 15th century. Its 240 pages are covered with about 38,000 words of a unique script called "Voynichese" along with illustrations of people, plants and astrological symbols. Also known as the Beinecke Cipher manuscript, the document was initially owned by a Holy Roman emperor and was purchased by Wilfrid Voynich in 1912. Since 1969, the manuscript has been in the collection of Yale University's rare book library. Experts have unsuccessfully tried to decipher the manuscript for more than a century.

"We don't know if it's a code," Lisa Fagin Davis, study co-author and executive director of the Medieval Academy of America, told Live Science. "But there are some odd characteristics of the Voynich manuscript in terms of its physical structure."

When doing research on the number of scribes who copied the document, Davis realized from the handwriting that the manuscript's pages alternate in ways that don't make sense. In addition, she said, "there are several examples where the image goes off the page in the middle and comes out on the other side, even though there are a bunch of pages in between."

In a study published Monday (Oct. 19) in the journal Digital Medievalist, Davis and co-author Colin Layfield, an information systems researcher at the University of Malta, suggested that the inconsistent structure of the enigmatic manuscript is the result of someone mis-binding a manuscript they were unable to read.

Medieval manuscripts were made up of rectangular sheets of parchment (animal skin), typically folded in half to produce what experts call a bifolium. Around five bifolia would typically be nested together, creating what experts call a quire. Then, a stack of quires would be bound together along the spine to create a book. However, Davis and Layfield suggested that the Voynich manuscript was intended to be a stack of singulions — a series of loose bifolia never meant to be bound together as a quire or a book.

This is not the first time a researcher has suggested the Voynich manuscript has pages out of order. But Davis and Layfield analyzed the graphic properties of the untranslated document to see if their hypothesis made sense.

"We're viewing it as a text and assuming it has a message," Layfield told Live Science, which means it should be possible to statistically compare blocks of text to see if they're similar or disconnected. Layfield used a technique called latent semantic analysis (LSA), which is a natural language processing technique invented in the late 1980s to find hidden patterns in texts.

LSA is particularly useful for small sets of data, Layfield explained. "Modern AI techniques need ridiculous amounts of data to train on, which we just don't have. We've got just 35,000 or so words. That's it." The researchers' LSA analysis of the Voynich manuscript revealed that some pages had low similarity, suggesting they may not have gone together, while others had high similarity, bolstering the idea that they were supposed to be read together.

By looking at the Voynich manuscript as a collection of singulions, Davis and Layfield solved some of the nagging issues with the document.

"When you start to think about it in the context of the other strange features of the manuscript, all of those problems are resolved," Davis said. "It solves the problem of each scribe writing one sheet. It solves the problem of the images crossing the gutter."

This means that any previous work on the Voynich manuscript that assumes it was ordered correctly now needs to be reconsidered, she said, but it also means there is new progress on the book.

"This work helps us think about whether there's actual meaning underneath it all," Davis said. "It doesn't get us there," she said about a definitive translation, "but it moves the ball because you can't make sense out of a book where all the pages are mixed up."

Davis is optimistic that someone will crack the Voynich mystery, in part because a similar modern puzzle known as Cain's Jawbone has been successfully deciphered by a handful of people. This devilishly difficult linguistic puzzle from the 1930s consists of 100 pages of a murder mystery arranged in the wrong order. Due to the unique nature of the text and its vague, stylized language, even AI has failed to solve it.

"We have some ideas for other work we want to do," Davis said. For example, there's a large water stain in the upper margin of some of the pages of the Voynich manuscript. "The stain should be symmetrical from one page to the next but it's not. That also supports the idea that the manuscript is bound out of order."

Davis and Layfield are thinking about ways to compare the stain shapes across the pages, as that may help them reorder the incorrectly organized pages.

See if you know what these mysterious artifacts are with our archaeological fragments quiz!

Archaeologists have unearthed an 11th-century wooden kitchen gadget with an ancient board game carved into the back. Medieval bakers may have used the wooden paddle not just to transfer bread into an oven but also to pass the time while they waited for the food to cook, the researchers said.

"We discovered a fragment of a fairly large shovel," Sergey Toropov, director of Novgorod State University's Center for Archaeological Research, said in a translated statement. "Most likely, it was a bread shovel, which was used to bake bread in an oven. On the reverse side, however, three squares have been carved, one inside the other."

The "bread shovel" — also known to contemporary home bakers as a wooden bread peel, a pizza paddle or a pizza peel — was found at the archaeological site of Pyatnitsky in the center of Staraya Russa, a medieval town between Moscow and St. Petersburg where last month, archaeologists reported their discovery of a "snake amulet."

The preserved portion of the bread peel measures about 12 by 16 inches (30 by 40 centimeters), and it was likely crafted from oak. While one side is flat, likely for baking tasty treats, the other side had been carved with a board for the ancient game known as merels, merrelles, mills, nine-men's morris or cowboy checkers.

The origin of the game is unknown, but historical records and archaeological artifacts suggest a similar two-person logic game was played by the ancient Romans two millennia ago — and the game may be even older than that. In the Middle Ages, merels became particularly popular across Europe and Asia, possibly because it requires little equipment and can be set up quickly.

A typical merels board has three nested squares connected by horizontal and vertical lines. Each player has nine pieces of the same color. The goal is to arrange the pieces into columns of three along the lines. When a player forms a line, they can remove any one of their opponent's pieces. In this way, merels is a mixture of tic-tac-toe and checkers. A player wins when their opponent has only two pieces left or is completely blocked. (You can play an online version here.)

"Perhaps special boards for playing merels existed in antiquity," Toropov said, "but more often, one finds playing boards scratched or carved into the flat surfaces of household objects."

The archaeologists are not sure whether the wooden bread peel served two functions or whether it was repurposed as a game board after it broke and was no longer useful.

"At any moment, one could mark out a board on a flat surface, find suitable pieces — for example, small stones lying underfoot, and while away some time," Toropov said.

Merel boards and playing pieces have been recovered from ninth-century archaeological sites in the kingdom of the Rus', whose ancestors were Vikings who arrived in what is now Russia in the eighth century, according to the statement, but "a find as well-preserved as the one from Staraya Russa is practically unique."

Archaeologists have unearthed a Roman military camp in Spain, where they found fragments of weapons and metal tacks from soldiers' shoes. The camp was used during the Cantabrian Wars fought by Emperor Augustus as he expanded the Roman Empire in the first century B.C.

The fortified military camp is made up of an earthen platform roughly 39 feet (12 meters) wide, which is surrounded by a stone perimeter wall about 5 feet (1.5 m) thick, according to a translated statement. Uncovered during excavations earlier this year, the camp is situated about one-third of a mile (500 m) from where an Iron Age settlement was once inhabited by the Cantabri people, a group of Celtic tribes that lived among the Cantabrian Mountains in modern-day northern Spain.

The Cantabri fiercely resisted Roman rule for a decade, but in 19 B.C., they were conquered by the military commanded by Emperor Augustus. The Cantabrian Wars marked the end of local control over the territory, as the Iberian Peninsula then came under control of the Roman Empire.

"It's not easy to find a camp associated with a hill fort in this condition," Eduardo González Gómez de Agüero, an archaeologist at the University of León who co-directed the excavation project, said in the statement.

Among the well-preserved remains at the camp were metal weapon fragments and small iron tacks known as hobnails, which were hammered into the bottom of Roman soldiers' leather military sandals to help provide traction on rocky and muddy terrain. These objects are evidence that the Roman military was prepared to attack and subdue the Iron Age community, according to the statement.

The archaeologists also uncovered evidence of a major fire that destroyed most of the pre-Roman settlement, including two temples. González Gómez de Agüero suggested that the Romans may have deliberately set the fire as part of their conquest.

"It's not just about defeating the enemy, but about humiliating them, erasing their identity, and breaking their connection to the land," he said in the statement.

Researchers are still working on establishing the chronology of the Romans' final attack on the Cantabri and want to understand if the settlement was destroyed in a single event or over time. Previously, another research team found 66 Roman camps in northern Spain, showing the immensity of the empire's attacks against the Cantabri.

The latest find is helping researchers understand the scale and location of Rome's fight for control of the Iberian Peninsula.

"It is an important step in understanding how the conquest was carried out on the Cantabrian slope of León, an area where it was necessary to link the Roman camps with Iron Age settlements," Carlos Fernández Rodríguez, an archaeologist at the University of León, said in the statement.

Can you identify these historical objects of war? Test your smarts with our weapons of the world quiz!

This copper plate was discovered in the late 19th century in a prehistoric Native American burial at the Etowah Indian Mounds archaeological site in Georgia, but it was likely made hundreds of miles away at Cahokia Mounds in Illinois. While the decorative plate showcases long-distance trade and a shared ritual culture among early Indigenous groups in the southeastern United States, the nature of the human figure depicted on the artifact has been debated for over a century.

The "Birdman" relic is one of two hammered copper plates that Smithsonian archaeologist John P. Rogan unearthed in the 1880s while digging in a burial mound at Etowah, a centuries-old village occupied by thousands of Native Americans from 1000 to 1550. Etowah was part of the "mound-building," or Mississippian, phase of Indigenous occupation; other famous sites include Moundville in Alabama and Cahokia in Illinois. These groups had extensive trade networks and shared a common artistic and ceremonial tradition known as the Southeastern Ceremonial Complex.

This copper artifact, known as Rogan Plate 1 or the "Birdman" plate, is in the collection of the Smithsonian National Museum of Natural History in Washington, D.C. The plate is roughly 11 inches (28 centimeters) tall and had been buried with a high-status person who likely died at Etowah in the mid-14th century. But experts believe the copper plate was an heirloom made decades earlier, at Cahokia, and traded south to Etowah.

A human figure dominates the copper plate with its elaborate bird costume. The person carries a severed head by the hair in their left hand, while their right hand holds a club or mace. The figure also wears a pleated skirt or loincloth that may have been made from human scalps. This bird-human figure is commonly depicted in the Southeastern Ceremonial Complex and has been called a dancing warrior, eagle warrior, eagle dancer, hawk dancer, falcon dancer and falcon warrior. But more often, the figure is called Birdman or Morning Star, a prehistoric Mississippian hero associated with agriculture and rebirth.

Archaeologists' interpretations of the Birdman plaque from Etowah have long assumed that the represented figure is a male warrior. In a 2004 study, for example, archaeologist Adam King wrote that "this plaque would have served as an emblem of office awarded to a chieftain, and would have accompanied him as a sign of his strength among the ancestral spirits."

But the sex of the skeleton in the Etowah burial is unclear, and there were high-status graves of both men and women at Etowah, archaeologist Billie Follensbee and art historian Katie Buford wrote in a 2017 study. Although experts previously assumed that both Rogan Plate 1 and Rogan Plate 2 represented male warriors, Follensbee and Buford found that the figures have slender bodies with prominent right breasts, suggesting the "Birdman" may have actually been female.

"A female bird-human warrior could have represented a gender variant individual in the form of the well-known Native American phenomenon of the 'manly-hearted woman,' a woman who has assumed the usually male role and the garb of a combat soldier," Follensbee and Buford wrote. In addition to the historic term "manly-hearted woman," third-gender or gender-variant individuals in Indigenous North America are often referred to as "two-spirit," a broad term Indigenous people coined in 1990 to describe people who take on gender-nonconforming roles.

The commemoration of a two-spirit individual on a copper artifact, as well as the use of the artifact as a high-status grave good, "not only demonstrates the Native American cultural acceptance of such gender variant roles but also further serves to celebrate the elite status and achievements of these 'manly-hearted women,'" Follensbee and Buford wrote.

For more stunning archaeological discoveries, check out our Astonishing Artifacts archives.

Can you put together last week's Astonishing Artifact?

Archaeologists digging at a 13,800-year-old site in interior Alaska have unearthed thousands of artifacts and fossils, including what may be the bones of the earliest domesticated dogs in the Americas, the earliest needles and dwellings in the Western Hemisphere, and stone tools that reveal cultural connections across the Bering Land Bridge.

At a site called Shégˊ Xdaltthˊíˊ (which means "They Were There" in the Alaska Native Athabascan language), about 34 miles (55 kilometers) southeast of Fairbanks, archaeologists have excavated an encampment that some of the first people to settle in North America used off and on for a millennium.

Shégˊ Xdaltthˊíˊ is located in eastern Beringia, the geographical region that connected northeast Asia and northwest North America during the last ice age. The most recent archaeological and genetic studies suggest that the ancestors of today's Indigenous Americans entered the continent around 21,000 years ago. But since Beringian sites are often the remains of small seasonal hunting camps and are scattered across a large geographic area, much is still unknown about the earliest people who called the Western Hemisphere home.

"I expected we'd find hunting tools and knapping [stone tool making] debris surrounding a hearth or two, but I had no idea that we'd stumble into a base camp with tens of thousands of artifacts," study first author Kelly Graf, an archaeologist at the University of Kansas, told Live Science in an email. "It was a total surprise!"

In a study published Wednesday (Oct. 14) in the journal Science Advances, Graf and co-authors detailed their discoveries at Shégˊ Xdaltthˊíˊ, focusing on the earliest occupation, which occurred around 13,800 years ago, as evidence of people "settling in" to their new territory.

The researchers found a hearth, a small pit, and a dirt stain where a wooden post had once stood, likely the remains of a lean-to or early tent house. Additionally, the archaeologists unearthed stone tools, bone needles and a pendant made from an antler. Nearby, they found an earth oven, which was full of charcoal and animal bones and was likely used to slow-cook meat for a large family group.

"The complex feature at Shégˊ Xdaltthˊíˊ represents the earliest potential case of a habitation structure in North America," the researchers wrote in the study. "Early Alaskans knew their surroundings well."

Cross-cultural links

The archaeologists were also surprised by the stone tools recovered at Shégˊ Xdaltthˊíˊ because they are distinctively shaped and unique to central Alaska. Known as diamond-shaped hafted bifaces, the tools were crafted from rhyolite and basalt and are similar to those typically found much farther west in Beringia, in modern-day northern Siberia. Additionally, obsidian artifacts discovered at Shégˊ Xdaltthˊíˊ reveal that people brought the volcanic rock to the site from a geological source hundreds of miles to the northwest.

Bones from more than a dozen wolf-like animals suggest a further connection to Asia, according to the researchers. An analysis of the jaw of one of the animals showed that it was not from a dire wolf (Aenocyon dirus) or from a Pleistocene Beringian or gray wolf (Canis lupus sp.) but rather a population of wolf-like animals unique to central Alaska. Current genetic evidence suggests that early domesticated dogs in North America came from Siberian wolves. The timing and geographical location of Shégˊ Xdaltthˊíˊ provides circumstantial evidence that the people may have been dog owners.

"Like humans, potentially, the canids of Shégˊ Xdaltthˊíˊ and other early Alaskan sites were recent immigrants from Asian Beringia," the researchers wrote.

Although Shégˊ Xdaltthˊíˊ reveals a relationship with sites in Asia, there is also evidence of connections with early American sites south of the Canadian ice sheets, according to the study.

One clue to these connections is the presence of bone artifacts in a sewing kit. The archaeologists found eight bone needle fragments at Shégˊ Xdaltthˊíˊ. Previously, the only recovered eyed needles had come from Paleoindian sites in temperate North America. Therefore, the needles from Shégˊ Xdaltthˊíˊ are the oldest needles ever discovered in the Western Hemisphere, and they reveal connections with sites farther south, according to the study.

Another clue is the pendant, which was crafted from antler. The pendant had a hole drilled at one end and was fashioned into a point at the other end. This piece of ancient jewelry is similar to personal adornment items found farther south in North America.

"The co-occurrence of these cultural features at the single site of Shégˊ Xdaltthˊíˊ is truly notable," the researchers wrote, and they "highlight the strong cultural connection between early Beringians and Americans."

It is still unclear whether the people at Shégˊ Xdaltthˊíˊ were traveling to make these connections. "It would be hard to pin down whether or not they were moving back and forth during a lifetime, but at least we can say there is a connection," Graf said.

Further work in Beringia is needed

Future excavations in Beringia could help archaeologists learn more about the earliest people in the Americas, according to Graf. "Alaska is a big place and so remote, so there are really just a few small areas that have been intensively investigated," she said.

Spencer Pelton, an archaeologist at the University of Wyoming who was not involved in the research, wrote in an accompanying perspective published in the journal Science Advances that early Indigenous sites in Beringia are key to understanding the peopling of the Americas.

"Shégˊ Xdaltthˊíˊ is remarkable because it is the oldest site in the Americas containing a large and rich assemblage of features, artifacts, and faunal refuse indicative of prolonged residential occupation, providing an unprecedented glimpse into the lives of North America's first residents," Pelton wrote.

Graf is already planning future archaeological excavations in the area. "We're hoping to bring some younger Alaska Native folks out with us in the coming summers," she said, as incorporating local knowledge is important to the project. "Two of our co-authors are elders from Alaska Native corporations nearest to the site," she said. Elders named the Shégˊ Xdaltthˊíˊ site and have visited it to discuss where to excavate and what the archaeologists might find.

There is much left to learn about what was happening in Beringia 14,000 years ago, the researchers wrote, particularly since there are currently only two archaeological sites — including the 24,000-year-old Bluefish Caves site in the Yukon — that suggest humans were settling in Beringia considerably earlier.

How much do you know about the first people to reach the Americas? Find out with our First Americans quiz!

While working on his land in a village in northern Egypt, a man made an astonishing discovery: the remains of two massive statues of Ramesses II.

The man, Khaled el-Shahat, immediately notified the Egyptian Ministry of Tourism and Antiquities, which sent a team to the village of Behbeit El Hagar to excavate and study the statues, the ministry said in a translated statement.

Ramesses II had one of the longest reigns in Egypt's history, ruling from around 1279 to 1213 B.C. During his 66 years in power, Egypt controlled an empire that stretched as far northeast as modern-day Syria. He initiated many building projects throughout the empire, and numerous Ramesses II statues have been found throughout Egypt.

Archaeologists had previously found architectural fragments bearing the name of Ramesses II at Behbeit El Hagar, which is known for its temple dedicated to Isis, a goddess associated with healing and magic, said Mahmoud Emam, an Egyptologist at Cairo University who has worked on remains from the site but was not involved with the recent excavation. He noted that the newly found statues were unearthed on the western side of the temple complex.

"Strong Bull"

Both of the newfound statues were once larger than life, with the bigger one likely standing nearly 28 feet (8.5 meters) tall when it was originally built. However, most of what remains is its head, which is 5.2 feet (1.6 m) tall and depicts the pharaoh wearing the double crown of Upper and Lower Egypt.

Part of this large statue's back pillar has a hieroglyphic inscription that gives the pharaoh's "Horus" name: Hor-Ka-Nakht-Mery-Maat. This name means "Strong Bull, Beloved of Right, Truth," Joyce Tyldesley, a professor emeritus of Egyptology at the University of Manchester in the U.K., wrote in her book "Ramesses: Egypt's Greatest Pharaoh" (Penguin Books, 2001). In Egypt, it was common for pharaohs to have several alternate names with a Horus name, given in honor of the sky god Horus.

The second statue, which stands about 7.9 feet (2.4 m), also likely depicts Ramesses II, the statement said. The king is shown wearing the "Nemes" headdress, a type of striped headcloth that pharaohs wore, the Egypt Exploration Society notes on its website.

Near this statue is a block of pink granite with two hieroglyphic inscriptions that name Ramesses II and describe him as "King of Upper and Lower Egypt" and the "Son of Ra," an ancient Egyptian sun god, the statement said.

Previous Ramesses II finds

The new finds add more evidence that Ramesses II was heavily invested in the site.

Previous discoveries include two architectural fragments bearing the name of Ramesses II near the Isis temple at Behbeit El Hagar, Emam and his colleagues reported in a 2017 paper. One is believed to be from the upper part of a statue, and another seems to originate from the upper part of a wall.

"We concluded that Ramesses II had undertaken major building works at the temple and recommended further archaeological investigations to shed more light on the early history of the site," Emam said. He noted that the site is threatened by urban growth and that excavation work should be carried out at the temple.

Live Science reached out to the team but did not hear back by the time of publication.

Are you a fan of mummies and hieroglyphs? Find out with our ancient Egypt quiz!

A Neanderthal who was buried 75,000 years ago in Shanidar Cave in Iraq died from a wooden spear straight through the chest, archaeologists have revealed.

While it's impossible to know exactly what happened, the violence may have been a targeted hit.

"The position of the wound and the force required to push it right through the Neanderthal's body bear the hallmarks of an intended kill shot directed towards the heart," study first author Emma Pomeroy, a paleoanthropologist at the University of Cambridge, said in a statement.

In a study published Thursday (Oct. 15) in the journal Scientific Reports, Pomeroy and co-authors analyzed the bones of Shanidar A, a Neanderthal who died violently at about age 45 and was then buried in Shanidar Cave.

The archaeological site at Shanidar is famous for its evidence of purposeful burial, which experts once thought was only done by modern humans. Although the Neanderthal "flower burial" at Shanidar has since been debunked, the cave holds other evidence of repeated Neanderthal burials, which shows that these extinct humans placed specific meaning on that location, the authors wrote in the study.

The skeleton of Shanidar A was incomplete when it was discovered in 2019, consisting of a mostly complete right hand, three ribs, six teeth and a left scapula or shoulder blade, which meant they could not figure out the sex of the Neanderthal.

Near the edge of the shoulder blade, archaeologists noticed a round hole about 0.6 inches (1.5 centimeters) in diameter and a round piece of bone that had been punched out of the shoulder blade. The researchers ruled out post-mortem damage to the bone, including animal gnawing and insect burrowing.

"The perforation is best explained as resulting from perimortem [around the time of death] penetrating trauma, such as that caused by a projectile or a thrusting implement such as a spear," the researchers wrote in the study. Specifically, the Neanderthal was killed by a spear that entered their chest from the front at a high velocity and pierced their shoulder blade.

The shape of the wound in the shoulder blade appears to match experimental evidence of injuries made by wooden spears rather than stone-tipped weapons, the researchers wrote in the study. Neanderthals would have used wooden spears for both thrusting and throwing. But it is unclear if this individual died because of a violent interaction with another Neanderthal or by accident, such as a hunting incident.

"All we can ever know about the end of this Neanderthal's life is that it was violent, and came at the end of a wooden spear," study co-author Graeme Barker, an archaeologist at the University of Cambridge, said in the statement.

"Care and support from other Neanderthals"

Even though this Neanderthal had an untimely demise, evidence on the teeth suggested that the individual was cared for during life.

The six teeth from Shanidar A were heavily worn-down in an unusual manner, the researchers wrote. One of them — a front tooth with a large quantity of tartar on it — had been split in half during the Neanderthal's life, and the individual continued to use the damaged tooth for a considerable amount of time. The collection of teeth suggests the Neanderthal sustained a major trauma to the face that fractured the lower front tooth and may have caused additional injuries to the jaw.

"There’s no doubt that Shanidar A would have had difficulty communicating and been in absolute agony for a long period of time," Pomeroy said in the statement. "Surviving a blow that splits a tooth in this fashion, then continuing to live and eat for a period of at least a year and maybe more, would have required care and support from other Neanderthals."

Rebecca Wragg Sykes, an archaeologist and author of "Kindred: Neanderthal Life, Love, Death and Art" (Bloomsbury, 2020) who was not involved in the study, told Live Science in an email that the apparently fatal chest injury is an important addition to our understanding of Neanderthals. While it is plausible the Neanderthal was stabbed by a wooden spear, Wragg Sykes said, "it would be interesting to also compare whether a wild goat horn, the most intensely hunted species at Shanidar, might have been responsible."

Shanidar A is not the first mortally wounded Neanderthal to be found at the site. In 2009, researchers analyzed the skeleton of Shanidar 3, an older adult male who died 50,000 years ago, and found a deep slice in one of his ribs. The researchers suggested that the Neanderthal may have been killed by a stone-tipped spear possibly thrown by a modern human. Although modern humans first reached Europe around 54,000 years ago, experts aren't sure exactly how they interacted with Neanderthals.

Pomeroy told Live Science in an email that the discovery at Shanidar of two stabbed Neanderthals 25,000 years apart is interesting but possibly just a coincidence.

"We know from the archaeology that Neanderthals were repeatedly coming back to Shanidar and using it for short periods at a time, both around 75,000 years ago and around 45-50,000 years ago, as well as leaving their dead there," Pomeroy said.

The traumatic injuries, purposeful burial and indirect evidence of wooden spears all show that 75,000 years ago, Neanderthal life — and death — were complex, the researchers wrote in the study.

How much do you know about our closest relatives? Find out with our Neanderthal quiz.

Ancient DNA from skeletons buried in a historic cemetery in Quebec is changing people's understanding of their Indigenous ancestry. Contrary to popular belief, there may be little truth to stories of intermarriage between Indigenous and French people during the early days of colonization, according to a new archaeology study published Oct. 5 in the journal PNAS.

"Family stories of an Indigenous ancestor are very common" in Quebec, study first author Diane Martin-Moya, a biological anthropologist at the University of Quebec in Trois-Rivières in Canada, told Live Science in an email, and "commercial genealogy and DNA tests have amplified this." But distant or claimed Indigenous identities can actually undermine the rights, resources and recognition of Indigenous nations, she said.

To learn more about the founders of Quebec, Martin-Moya and co-authors investigated Notre-Dame Cemetery, which was established in Montreal in 1683 and used for Catholic burials until 1796. Based on previous studies of the skeletons in the cemetery, experts disagreed on whether people of Indigenous, European, African or mixed ancestry were buried there. To settle the question, Martin-Moya and her colleagues sequenced DNA from 45 people buried in the cemetery and compared it with the genomes of people from Europe, West Africa and Indigenous groups in the Americas.

"The ancient DNA showed that all 45 individuals we analyzed had French European ancestry, with no sign of recent Indigenous or African admixture," Martin-Moya said of the research, which she conducted while at the University of Montreal.

These findings suggest that people descended from Indigenous and African populations may have been marginalized in early Montreal, challenging the popular narrative of cooperation and intermarriage, she said.

"Our sample is small and comes from a single cemetery, so this does not show that such unions never happened," Martin-Moya cautioned. "It is, however, consistent with genealogical and genetic studies suggesting that Indigenous ancestry among present-day French Canadians is very limited."

The apparent lack of genetic mixing among European, African and Indigenous populations in this cemetery group "provides a perspective on population relationships during the colonial period, one where perhaps nongenetic interactions were present but no biological relationships were found," Raquel Fleskes, a molecular anthropologist at Dartmouth College who was not involved in the research, told Live Science.

The DNA helped the researchers find several genetic lineages of people that spanned multiple generations. But the graves were scattered across multiple areas of the cemetery, suggesting that burials were not organized into family plots. This finding suggests that, in the 17th century, people in Montreal may have been burying their dead in a way that was not defined by strict biological kinship ties, Fleskes said.

One cemetery, many possibilities

Martin-Moya stressed that the results of the new study do not necessarily apply to all of colonial Montreal.

"Not identifying recent Indigenous or African admixture in this sample does not imply that Indigenous or African-descended people were absent from the city," Martin-Moya said.

In addition, "biological ancestry cannot by itself establish Indigenous belonging," as it "is rooted in kinship, community and relationships with land, not in blood or DNA," she added.

Changes in the use of the cemetery over time also may have influenced the findings, as reburials and later urban development disturbed or destroyed earlier graves.

"Those buried inside the church, mostly clergy and wealthier residents, were more likely to be exhumed and moved," Martin-Moya explained, while the city's poorer residents were buried outside the church and further buried beneath the expanding city. This means that the skeletons in the study may have been the remains of lower-class French colonists.

Archival records show that some Indigenous people were buried in Catholic cemeteries in Montreal as early as the 17th century, Martin-Moya said. "Over time, though, Indigenous communities were increasingly separated from the colonial town through land dispossession and the relocation of missions away from urban centers," she explained. "Their dead would most likely have been buried in those communities. Enslaved people, both Indigenous and African, were often buried on their enslaver's property or in cemeteries for the poor."

The results of the study don't mean that Québécois have no Indigenous ancestors or that relations between French settlers and Indigenous peoples were only hostile, Martin-Moya said. Those relationships were complex and included alliances, trade, conflict and, sometimes, family ties.

"What our results suggest is that when such ancestry exists, it needs to be put in context," Martin-Moya said. "A single ancestor who lived more than 300 years ago does not say the same thing about a person today as being raised within an Indigenous family, community or nation."

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