Cílem příspěvku je představení výsledků výzkumů, které byly prováděny na bývalých popravištích v Kamenné Hoře a Zlotoryji (Dolní Slezsko, Polsko). V průběhu archeologických výzkumů v obou lokalitách byly nalezeny pozůstatky zděných šibenic o průměru od 5,2 do 7,5 m a také soubor různých kosterních částí. Ty byly předány k antropologické a archeozoologické analýze. Nejvíce kostí bylo objeveno ve velké jámě u šibenice v Kamenné Hoře. V případě Zlotoryji se nejvíce pozůstatků nacházelo uprostřed konstrukce. Během prací nebyly ani na jednom stanovišti nalezeny anatomické hroby přesto, že o ukládání těl na těchto místech informovaly písemné zdroje. Po ukončení výzkumů se započalo s bádáním v historických archívech. Současně analýza kostí ukázala, že jak kosti z vnitřku šibenice tak i z okolí patří hlavně zvířatům. V případě Kamenné Hory bylo lidských pozůstatků méně než 5 % z celého souboru, v případě Zlotoryji méně než 6 %. Celkově dominovaly kosti koní, psů, koček a skotu. Výzkumy ukázaly velmi důležitou sanitární funkci bývalých popravišť, která byla v mnoha městech využívána k zakopávání padlých zvířat z okolních obcí.
P raską Izbę Apelacyjną (niem. Appellationsgericht, czes. Apelační soud) powołano do życia instrukcją Ferdynanda I w styczniu 1548 roku. Od tego roku, kto nie był zadowolony z wyroku rady miejskiej lub sądu, których orzeczenia nie były odtąd ostateczne, z któregokolwiek miasta królewskiego mógł odwołać się do Praskiej Izby Apelacyjnej za pośrednictwem rady miejskiej 1. Dało to początek bogatej korespondencji na linii: miasta Dolnego i Górnego Śląska oraz Łużyc 2-Praga. Od 1610 roku doprecyzowano, że do sądu w Pradze można odwołać się jedynie w prowadzonej sprawie o utra
Parish records are an interesting source material for researching the issue of beliefs in returning dead. Parish records of deaths rarely relate the funerals of people other than the God-fearing citizens who rested in the parish necropolis or those killed in tragic circumstances, usually as a result of an accident. From the end of the 16th century, the areas of the Silesian-Moravian borderland, or northern Moravia itself, were the scene of fierce struggles against the dead rising from their graves. Later, mainly eighteenth-century publications began to use the term defining these phenomena as magia posthuma. The intensity of beliefs in posthumous magic peaked in late 17th and early 18th centuries. It was widely thought at the time that a deceased person whose body does not show normal, post-mortem changes (rigidity) was a witch or a sorcerer. In Silesia and Moravia effective forms of dealing with harmful deceased people were developed in the period of 16th-18th centuries. Based on the analysis of existing source material, we know that the most frequent course of action was to find the grave of the “undead”in the cemetery, exhume the corpse and destroy it. All these measures against corpses who rose from their graves had to leave a trace in the parish books. In the discussed area, the oldest entries from records of death concerning the beliefs in dead who returned to plague the living can be found in the volume for the Silesian city of Strzegom (German: Striegau) covering the years 1589–1715. Some interesting research material is also provided by entries made in the records of death in the small town of Ryžoviště(German: Braunseifen) for the years 1583–1640 and 1640–1717. One of the last entries in the death records was made on 1 March 1755, when the Empress Maria Theresa issued a decree forbidding the persecution of people accused of witchcraft, treasure hunts with the aid of magic and also the exhumation or burning of the bodies of people accused of posthumous magic.
Wampiryczne dzieci" -ofiary wierzeń w magia posthuma na Morawach w XVIII w. * * "Vampire Children" -the victims of beliefs in magia posthuma in Moravia of the 18 th century Streszczenie: Tereny pogranicza śląsko-morawskiego czy samych północnych Moraw już od końca XVI stulecia stanowiły miejsce zaciętych bojów z powstającymi z grobów zmarłymi . Dlatego też w późniejszych, głównie XVIII-wiecznych publikacjach zaczął pojawiać Klio . Czasopismo poświęcone dziejom Polski i powszechnym PL
There are references reaching back to the Middle Ages, regarding the fear of the “undead” or “living dead” who would rise from their graves in a local cemetery to haunt and harm the community. The fear of the “undead” was extremely strong, and the entailing hysteria often affected entire communities. In the 16th to the 18th century, in Silesia, effective forms of coping with the harmful deceased were developed. Analysing the preserved source material, we are able to determine that the basic actions involved finding the grave of the “undead” in the cemetery, exhuming the corpse and destroying it. However, this did not always mean the total annihilation of the poor man’s corpse. The trial and execution of the corpse of a person suspected of the harmful activity against the living took place observing almost the same rules as in the case of the living. Apart from the authorities, who usually commissioned local jurors to handle the situation, opinions and advice were also sought from the clergy as well as gravediggers and executioners. The last were considered to be experts of sorts and were often called upon to see corpses of the suspected dead. In the analysed cases of posthumous magic (magia posthuma) in Silesia, we deal with two directions of handling the corpse accused of a harmful posthumous activity. In both cases, the main decision was made to remove such corpses from the cemetery’s area. Costs of the trial and execution of the “undead” were considerable. They included expenses incurred due to rather frequent court hearings at which sometimes dozens of witnesses were heard, payments to expert witnesses, payments to guards watching graves, costs of legal instructions, services of gravediggers who would dig up suspicious graves, and, finally, the remuneration of executioners and their people. In the second half of the 18th century, despite relevant decrees issued by supreme authorities, trials and executions of the dead were not completely abandoned.
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