DEVIANT BURIALS IN MEDIEVAL VILNIUS:
SAINTS OR CRIMINALS?
Irma KAPLŪNAITĖ
PhD. In History, Research Fellow,
Lithuanian Institute of History
(Lithuania, Vilnius), This email address is being protected from spambots. You need JavaScript enabled to view it.
ORCID: https://orcid.org/0000-0002-4406-8248
DOI: https://doi.org/10.15407/ul2024.07.085
Abstract
Christian cemeteries are distinguished by certain typical burial rites. Some of the rites are characteristic of this religion, while others are common and have been known since the Stone Age. However, in all the Christian burial sites across Europe, there are always some unusual graves, sometimes called deviant (or atypical) burials; they differ from other graves and their exceptionality can occur in various burial elements. Although the first distinctive features that come to mind when conducting archaeological investigations in Christian burials are decapitation or burial in a prone position, there are many more possible distinctive features to consider. These could be burials in unusual places (isolated areas of a cemetery), burials in unusual positions, decapitations, cut-off limbs, presence of sharp objects within the body, stones or coins inside the mouth, mass graves, stoned burials covered with stones, cremation in an inhumation site (partial cremation), crime, torture, evidence of special rituals on skeletons, and so on. The following elements are to be considered when discussing deviant burials: 1) location of a grave, 2) construction of a grave, 3) spatial orientation, and 4) body treatment. When it comes to the deviant burials in medieval or modern European cemeteries, atypical cases are usually associated with vampires and witches. In Lithuania, unusual graves are sometimes associated with Pagan relics and ethnography. Deviant burials could also be accorded to outcasts of the community: criminals, people who have committed suicide, or those who have not been baptised. In other cases, a possible deep faith of the deceased is emphasised. Recently, a new field of research - 'judicial archaeology' - has emerged, in which it is sought to explain unusual burials as a possible punishment for criminals rather than a magical act. It can be concluded that the number of deviant burials discovered in the analysed medieval cemeteries was not that high. Some cases may indicate a different perception of the assessment of a deceased person, but there are few of them (except for beheading). The other cases can often be simply explained practically. For example, the stones could be related to wooden constructions of the grave, various pathologies determined the distinctive positioning of the body, the outcasts of the community (criminals or suicides) could be buried in a more secluded place, and so on. Of course, one can identify the relics of Paganism in unusual burials, especially in cases when the deceased was interred on the side or in a prone position.
Keywords:
Medieval Vilnius, cemetery, deviant burials, Christianity, archaeology
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