Medieval Maps and Monsters

Graveyards

Churchyard grims, stacked graves and Judgement Day. How did English graveyards changed in England between the medieval and Victorian eras?  

Patreon: https://www.patreon.com/historyandfolklorepodcast

Instagram: www.instagram.com/historyandfolklore

Twitter: @HistoryFolklore

Facebook: www.facebook.com/historyandfolklorepodcast

Transcript

There pass, with melancholy state,

By all the solemn heaps of fate,

And think, as softly-sad you tread

Above the venerable dead,

“Time was, like thee they life possessed,

And time shall be, that thou shalt rest.”

Hello, welcome to the History and Folklore podcast, where we look at different folk beliefs through history and how these beliefs shape people’s perceptions of nature. In this episode we will be looking at graveyards. As this is a huge topic, I will be focussing predominantly on Christian graveyards in England as that is what I have the most experience and knowledge on, and looking at their development, uses and folklore surrounding them.

Graveyards are interesting as hanges that have occurred in them over time often reflect a lot about the society that uses them including such wide ranging things as demographics, life expectancy, religious beliefs, attitudes to death, burial and remembrance, use of symbology, aesthetic design preferences and attitudes to the natural elements within the cemetery. The establishment of new graveyards can tell us about practical, political and religious considerations at the time regarding burial.

Many graveyards that currently exist in England date from the medieval period, and rural graveyards would often have been the first enclosed space to have existed within a parish. Some of these graveyards were established even earlier as burial grounds dating as far back as the Iron Age, and were later adopted and sanctified to be used for Christian burials.

A graveyard would usually be established in the grounds of the parish church, and would be consecrated before being used by the people in the parish. This sometimes caused issues for those living in distant, rural villages as the journey to the parish church could be long and dangerous. In these instances, the people living in these villages could apply to the parish church for their nearby chapel to be granted burial rights. However, as burial services provided a large income for the church or chapel at which the burial took place, these rights were hard won as the parish church would not want to lose the income from these burials. In the cases of burial grounds attached to hospitals often an agreement was made for the hospital to pay the parish church for every burial they conducted. However, disputes over burial rights were common, especially when a new monastery became established  in an area.

These religious institutions often wanted to be perceived to be the preferred place for burial, especially by the elite, as this would bring the monastery both prestige and continued wealth from the families of the interred, who would pay for services and prayers for the soul of their deceased relative. These families would then be more likely to choose the same monastery for future burials, as family tradition often dictated where a person chose to be buried. In some cases these disputes got pretty intense and example being in 1392 when the monks of Abingdon actually hijacked a funeral procession and disinterred 67 people from the parish's burial grounds with the aim of reburying them at the monastery.

Because of the loss of income and potential prestige, a compelling argument had to be put forward to justify the creation of a new graveyard and the giving away of burial rights. The most common reason given was that the journey was long and dangerous. In 1427 the people of Highweek complained of having to bury their dead at the parish church, despite being able to perform the burial rituals at their local chapel, meaning they had to undertake a long and dangerous journey for the sole purpose of burying the body.

However, complaints could also be financial. Two years later the parish of St Ives applied for burial rights as people had to put their occupations on hold for so long that they lost a substantial amount of revenue when taking part in funeral processions. On top of this, as so many people would leave their homes to  undertake the journey their deserted homes and belonging would be seen as easy prey for pirates, causing more financial hardship and distress. In some places funerals were even delayed as the local economy could not sustain lengthy absences caused by people attending funerals.

Whether a graveyard was being adapted from an existing burial ground or created from scratch, the land had to be sanctified before any Christian burials took place. In order to do this, the land would be cleared and a ceremony would be conducted by a bishop who would place a cross in each corner of the graveyard and another in the centre. Three lit candles would be placed in front of each cross and the bishop would walk around the churchyard, making sure to waft incense and sprinkle holy water at each cross.

If a mortal sin was committed within the bounds of a graveyard then it would need to be spiritually cleansed before it could be used for burials. This would usually include some form of public penance by the perpetrator, the payment of reconciliation fees and a ceremony conducted by an archbishop that involved blessing and sprinkling water at specific sites on the grave yard. Until these processes and ceremonies were completed then the graveyard could not be used for burials. This period of disuse could last for a significant amount of time, an example being the Minster Yard at Beverley in Yorkshire, which was considered polluted for two years between 1301 and 1303 following the murder of Peter of Cranswick. Unsurprisingly, being unable to bury people in the local churchyard had a significant impact on both the income of the church and the life of the community.

Interestingly another ceremony that seems very unchristian to modern eyes was often conducted by the parishioners once the graveyard was consecrated. This tradition stated that the first soul to be buried in the graveyard becomes the churchyard’s grim and must watch over and protect the inhabitants inside it. This would mean that the deceased soul was doomed to remain on earth, and would never have the opportunity to pass on to the afterlife. For this reason an animal, most commonly a dog, would be buried in a graveyard before any funerals had taken place. In other parts of England it was maintained that the last person to be buried in a graveyard must watch over and protect it until the next funeral occured, when the watch would be taken over by the more recently deceased. In these areas, if two burials were scheduled on the same day, it was known for the funeral parties to race and fight to get their loved one buried first to spare them the burden on acting as the graveyard’s protector.

A medieval graveyard would have looked very different to how it would today. Burials tended not to be marked with permanent memorials like they would in later periods, with people using temporary markers such as flowers, pieces of cloth and mounds of earth for recent graves. It was not until the eighteenth century that longer-lasting gravestones made of local stone and decorated with symbols of the deceased’s profession and personality started to become fashionable.

Partly due to this early the lack of permanent memorials, the graveyard was seen as a useful open space and was often used as a hub for the community where archery practice, markets, games, fairs and festivals would be held. The only permanent structure would be the wall, and often a stone preaching cross that would be used as the focal point for outdoor services such as palm sunday.

The way that graves were organised in burial sites also differed compared today.  Although there was nothing to mark the grave, people were generally buried with care, usually on the south side of the church, with their feet pointing towards the east and their heads pointing towards the west. The primary reason given for this in medieval texts was that the dead would be facing Christ on the Day of Judgement, as he would appear from the east, which was the region of goodness and light. However, this explanation was not given until after the ninth century, and is likely to be a later attempt to explain an older tradition.

There are instances of people not being buried according to this tradition. Often this appears to be due to a fear of the dead person rising from the grave, for example criminals and those who had died violent deaths. In St Andrews in York, the only body buried in the opposite direction had also been beheaded, a common deterrent against the wandering dead.

Other less sinister explanations coud be that the orientation of the body got confused before burial, an issue that would be more likely when simple coffins were in use or when burials were conducted hastily, such as during times of plague. A particularly strange example of an otherwise normal, and even high status, burial was of a priest who was buried with his head facing the wrong way. It has been suggested that the east to west orientation was chosen in this case so that the priest could face his congregation on Judgement Day.

As time went on, graveyards became more crowded, and with no markers to indicate where existing graves lay, bodies were often disturbed when new graves were dug. The most well known example of this is the famous scene in Hamlet, when Ophelia is being buried. In this scene H

Yule Creatures

Cosmic reindeer, giants, goats and child-eating cats. Listen to some tales about the creatures that stalk the night over the Yule and Christmas period, and learn a few techniques to protect yourself from them.

Alchemy

This month we look into the history of alchemy and the worldview and aims of early alchemists. 

Find out how metal gets married, why poisons are good and how humans reflect the entire universe. 

Transcript:

‘From a man and a woman make a circle, then a square, then a triangle, finally a circle, and you will obtain the philosopher’s stone.’

Hello, welcome to the History and Folklore podcast, where we look at different folk beliefs through history and how these beliefs shape people’s perceptions of nature. In this episode we will be looking at alchemy, what alchemists were hoping to achieve, and what alchemical theories can tell us about how people perceived the natural world.

Alchemists are often depicted as eccentric men in dark rooms conducting strange experiments with toxic and expensive chemicals with the aim of living forever or of turning lead into gold. Their experiments are often seen as being haphazard, illogical and dangerous, a stereotype that goes back a long way as seen in a legend regarding Roger Bacon and Thomas Bungay, thirteenth century friars who apparently blew themselves up in an alchemy experiment. This story was later adapted to the stage in a comedy written by sixteenth century playwright Robert Greene. However, alchemy has a complex history and the observations and experiments of alchemists around the world have helped shape our understanding of chemistry, metallurgy and medicine.

It is believed that the origins of alchemy stretch back to ancient Egypt, with Plutarch describing alchemy as ‘the Egyptian art’. It has been argued that the ‘chem’ part of the word alchemy derives from the Egyptian word ‘km’, which meant the black land, a term used to differentiate between the black fertile soil of the Nile valley and the barren desert sand that surrounded it. Assuming this origin, the arabic word ‘al-kimiya’ was claimed by Egyptologist EA Wallis Budge to mean ‘the Egyptian science’, however this origin has been refuted by others who claim that there is no evidence of the word ‘kmt’ ever being used for anything resembling alchemy in Egypt, and it is therefore likely that this supposed translation is a case of folk etymology, where a well-known similar sounding words are erroneously linked.

Others point toward alchemy having a Greek origin, arguing that the ‘chem’ portion of alchemy originates from the Greek word ‘chemia’, which first appeared in the fourth century and was used to refer to the art of metalworking, particularly the creation of gold and silver from base metals.

It is clear that the influences of alchemy are varied, and draw from a mixture of technology, philosophy and science from areas and cultures as wide ranging as Iran, India, Egypt and Greece. Metal workers in Egypt were highly skilled and were known to be able to create alloys that mimicked the appearance of gold and silver. They also created a body of knowledge that grouped metals according to their external characteristics which was built on their experience of working with them.

As well as this, the city of Alexandria became an intellectual hub and, following the conquest of Egypt by Alexander the Great in 330BC, attracted scholars from across Europe, Asia, Africa and the Middle East, allowing different ideas to develop and merge. Two theories that developed during this period were particularly influential in the formation of later alchemical practice. The first was Aristotle’s theory on the composition of matter, which adopted an older idea that everything was made up of the four elements of earth, air, fire and water, and built on it by hypothesising that these elements could be changed by the application of heat, cold, wetness or dryness.

The second was a philosophy that originated in Persia and claimed that the human body was a smaller version, the microcosm, of the larger universe, the macrocosm. The microcosm-macrocosm theory claimed that the study of the universe would give direct insight into the workings of the human body, and vice versa. Therefore techniques that worked for the manipulation of metal could be applied in the same way, and to the same effect, on the human body. As the universe was a macrocosm of the body it followed that it must also be alive and in possession of a soul. This is interesting as, as we will see later, the process of transmutation of metal was often described and understood in human terms of birth, marriage and death.

Alexandria’s influence eventually waned with the disintegration of the Roman Empire. The destruction of many texts from this period mean that none of the original Egyptian writing regarding alchemy survives from this time.

However, at least some of the theories and practices developed by alchemists and philosophers during this period did survive and were translated into Arabic by scholars and alchemists such as Ali Ibn Sina, Jabir Ibn Hayyan and Abu Bakr Al-Razi, who built on these existing ideas to create a thriving body of alchemical work and thought in the Middle East. This eventually made its way to Spain, and from there to the rest of western and central Europe, with the first alchemical text titled ‘the book of the Composition of Alchemy’ being translated into English in 1144 by Robert of Chester.

Despite these wide ranging origins, a legend concerning the origins of alchemy was particularly tenacious. This concerned an emerald tablet, apparently found by Alexander the Great himself in the tomb of a god named Hermes-Thoth, Hermes Trismeditus or Thrice-great Hermes. This emerald tablet, also known as the Smaragdine Tablet, was seen by alchemists to be the foundation of their craft, leading alchemy to become known as the ‘hermetic art’ after the god that created it.

While this would be an amazing origin story, the text that was apparently found on the emerald tablet actually seems to appears much later. It was first seen in Arabic sources in the late eighth century and eventually came to be translated to Latin in the twelfth century. This text outlines the philosophy of alchemy through an overarching metaphor of the creation of the world, saying:

‘Truth! Certainty! That in which there is no doubt!

That which is above is from that which is below, and that which is below is from that which is above, working the miracles of one. As all things were from One.

Its father is the Sun and its mother the Moon.

The Earth carried it in her belly, and the Wind nourished it in her belly,

as Earth which shall become Fire.

Feed the Earth from that which is subtle,

with the greatest power. It ascends from the earth to the heaven

and becomes ruler over that which is above and that which is below.’

This text is significant, as it highlights the underlying concepts of alchemy - that of the microcosm and macrocosm and of the interconnectedness of all things. It also uses common metaphors for certain metals and alchemical processes that were used in the written codes of later alchemists, as we shall touch on later.

In the West, alchemy had two main aims, to purify and transmute base metals into gold and to purify and transform the individual into a physically healthier, enlightened being. These two apparently disparate goals were believed to be entirely achievable through the same processes due to the connection between the microcosm and the macrocosm. .

While some alchemists strove to achieve both of these goals, in England most alchemists were predominantly concerned with transmuting base metals into gold and silver, partly because the discovery of gold in the South America by the Spanish, combined with the need to fund ongoing wars against Europe drove a desire to find a more easily accessible source of wealth. This led to a number of fraudsters covering small amounts of gold with a substance that would dissolve in a demonstration, giving the appearance of true transmutation. This became so much of a problem that the Crown restricted the conducting of alchemical experiments through a system of royal licences.

Those hoping to achieve actual transmutation tended to use the work of eighth century alchemist Jabir Ibn Hayyan, particularly his theory on the qualities of the four elements of earth, air, fire and water. He claimed that each element had two for four basic qualities which he stated was hot, cold, dry and wet, so fire was hot and dry, air hot and wet, earth, cold and dry and water cold and wet. He went on to analyse different metals, claiming that every metal had a combination of these four principles, two being interior and two being exterior. Therefore, if someone was able to change these qualities, they would be able to change the metal itself.

The basis of all metals was believed to be mercury. In its perfect state mercury was known as ‘philosopher’s mercury’ and was said to be the first metal to ever have existed. Sulphur in its purest state was called ‘Philosopher’s Sulphur’, a substance said to be related to elemental fire. When combined, it was believed that the Philosopher’s Sulphur would act as fire, working like a blacksmith’s furnace to transform the Philosopher’s Mercury, which would imbue its metallic essence into the gold. The idea that fire was the element needed to achieve transmutation came from observations of fire’s effect on mercury, as it caused the metal to dull and turn light red in colour. As nothing was known about oxidation at this time, it was logical to conclude that  fire was responsible for the change.

It is clear that many of the overarching beliefs surrounding the transmutation of metals comes from experience, observation and experimentation. The Liber Sacerdotum, translated from Arabic into Latin described how a lead ore known as Galena, loses sulphur when heated, leaving the more malleable and fusible lead. As in this experiment heating the

Fog

This month we look into the history and folklore of fog including the four (or five) elements, dragons, gods and the dangers that lurk in the mist.

For more history and folklore content:

Patreon: https://www.patreon.com/historyandfolklorepodcast

Instagram: www.instagram.com/historyandfolklore

Twitter: @HistoryFolklore

Facebook: www.facebook.com/historyandfolklorepodcast

Hallowe'en Bonus Episode: The Wild Hunt