Magic for the Dead? The Archaeology of Magic in Later Medieval Burials

Abstract

THIS PAPER EXAMINES patterns in the placement of apotropaic objects and materials in high-to late-medieval burials in Britain (11th to 15th centuries). It develops an interdisciplinary classification to identify: (1) healing charms and protective amulets; (2) objects perceived to have occult natural power; (3) 'antique' items that were treated as possessing occult power; and (4) rare practices that may have been associated with the demonic magic of divination or sorcery. Making comparisons with amulets deposited in conversion-period graves of the 7th to 9th centuries it is argued that the placement of amulets with the dead was strategic to Christian belief, intended to transform or protect the corpse. The conclusion is that material traces of magic in later medieval graves have a connection to folk magic, performed by women in the care of their families, and drawing on knowledge of earlier traditions. This popular magic was integrated with Christian concerns and tolerated by local clergy, and was perhaps meant to heal or reconstitute the corpse, to ensure its reanimation on judgement day, and to protect the vulnerable dead on their journey through purgatory.

The Apotropaic Symbolled Threshold to Nevern Castle—Castell Nanhyfer

“…Gilchrist has shown, through the continued deposition of amulets in graves in monastic cemeteries from the 11 th to 16 th centuries, that older beliefs in good and evil spirits existed alongside Christianity (Gilchrist andSloane 2005, Gilchrist 2008). This syncretic Christianity which had absorbed earlier folk beliefs gave rise to the presence of grotesques in churches and the veneration of, and attribution of healing powers to, relics as well as supernatural powers to gemstones (Gilchrist 2008, 120).…”

Becoming Christian: A Matter of Everyday Resistance and Negotiation

“…Coins of all kinds from all periods have thus been found in hoards, buildings, graves and water, and, in addition to their monetary role, they have been used as jewellery throughout their history. They were also used as amulets, badges, offerings, vows and donations, to mention a few examples of their ritual use during both pre-Christian and early Christian times (Gilchrist 2008, Nordeide 2011a, pp. 82-84, Gullbekk 2012, Hall 2012.…”

A risk society? Environmental hazards, risk and resilience in the later Middle Ages in Europe

“…A widespread belief in folk magic extended from echinoid fossils or 'thunderstones', which were believed to ward off thunder and lightning (Gilchrist 2008), to semiprecious stones such as agate or jasper. These and other materials such as organic gems (jet, coral), animal parts (badger claws, shell, bone), metals (pierced coins) and botanical specimens (chestnuts, acorns) were made up into amulets and prized for, among other things, protection during a bad storm (Bagnoli 2011, pp.…”