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Bottles concealed and revealed: examining the phenomena of stone and glass 'witch bottles' and their concealment in mid to late 17th-century England

瓶子的隐藏与显露：考察 17 世纪中后期英格兰的石头和玻璃“女巫瓶”现象及其隐藏情况

基本信息

批准号：
AH/S002693/1
负责人：
Nigel Jeffries
金额：
$ 31.44万
依托单位：
Museum of London Archaeology
依托单位国家：
英国
项目类别：
Research Grant
财政年份：
2019
资助国家：
英国
起止时间：
2019 至无数据
项目状态：
已结题

来源：
https://gtr.ukri.org/projects?ref=AH%2FS002693%2F1
关键词：
Bottles concealed revealed examining phenomena

项目摘要

The use of glass bottles and German or English made stoneware bottles as 'witch bottles' and their placement / concealment in buildings, churchyards, ditches and riverbanks is an occurrence limited to the mid to late 17th century and (largely) particular to Greater London, Eastern England and certain South East counties of England. Whilst this represents the beginnings of 'witch bottles' and their concealment as a practice in the national context, it remains distinct from other forms of popular 'bottle' magic that emerge over the next two centuries across the British Isles. This unique phenomenon has been interpreted in two ways. The first is for building protection: here the bottle was placed in the chimney/hearth or under a threshold as a spirit trap. Second is their use as containers of an administered cure against witchcraft. Written accounts from this period by Joseph Blagrave (among others) that describe the practice suggest the victim would fill bottles with urine, other contents such as pins, nails and thorns and / or personal objects (e.g. hair clippings) and then burn the bottle until it exploded or had it buried. This act would inflict pain on the witch and reveal both their whereabouts and reverse the curse. Since 'witch bottles' were first reported in the 19th century, they have featured in a varied range of publications, are curated in numerous museum / folklore collections and archaeological archives, and discussed on websites concerned with paganism and folklore studies. Their numbers have grown from the few first mapped by archaeologist and museum curator Ralph Merrifield (1987) and have since been recovered from archaeological sites, building recording surveys and or/ historic building renovations. Although many stoneware and glass 'witch bottles' and their contents survive in the present, it is a partial resource that has never been critiqued and surveyed as a whole collection. With bottles often considered individually, interpretations are reliant on Merrifield (1987) and whilst the scientific analysis of liquid contents has since been emphasised by Massey (2000), engagement remains limited to a few independent (i.e. Hoggard 2004; Hoggard in Hutton (ed) 2015) and academic scholars (Davies, ibid). Discussion is largely disconnected from the building types the bottles are found in and their cultural context, such as how medicine was administered and understood during the early modern period, and the role popular magic played.This application aims to recalibrate our understanding of these bottles and their contents over 36 months through collaboration and accessible research achieved through partnership with Nigel Jeffries as Principal Investigator (PI) and other archaeologists at MOLA with Professor Owen Davies and Dr Ceri Houlbrook of the History Department at the University of Hertfordshire (UH) - academics concerned with the study of magic, witchcraft, object concealment, popular medicine and the material culture of magic as Co-Is. Beneficiaries of this research will include not just historians and archaeologists of the period, but engage and inform museum / folklore curators, while the subject of witchcraft has an appeal that resonates beyond academia.Further readingDavies, O, and Easton T, 2015 'Cunning-Folk and the Production of Magical Artefacts' in R. Hutton (ed) Physical Evidence for Ritual Acts, Sorcery, and Witchcraft in Christian Britain: A Feeling for Magic, Palgrave MacMillan, 209-32Hoggard, B 2004 'The archaeology of counter-witchcraft and popular magic', in O Davies and W de Blécourt (eds) Beyond the Witch Trials: Witchcraft and magic in Enlightenment Europe Manchester: Manchester University Press, 167-86Hoggard, B 2015 'Witch bottles: their Contents, Contexts and Uses' in R Hutton (ed) ibid, 91-105Massey, A and Edmonds, T 2000 'The Reigate Witch Bottle' Current Archaeology (69, Vol XV (1), pp. 34-6 Merrifield, R 1987 The Archaeology of Ritual and Magic, London

使用玻璃瓶和德国或英国制造的陶器瓶作为“巫婆瓶”，并将其放置/隐藏在建筑物、教堂墓地、沟渠和河岸中的情况仅限于 17 世纪中后期，并且（很大程度上）是大伦敦、英格兰东部和英格兰东南部某些县特有的情况。虽然这代表了“女巫瓶子”的开始及其在国家背景下的隐藏实践，但它仍然与接下来两个世纪在不列颠群岛出现的其他形式的流行“瓶子”魔法不同。这种独特的现象有两种解释。第一个是用于建筑物保护：在这里，瓶子被放置在烟囱/壁炉中或门槛下作为精神陷阱。其次是它们用作治疗巫术的容器。约瑟夫·布拉格雷夫（Joseph Blagrave）（以及其他人）在这一时期的书面记录中描述了这种做法，表明受害者会在瓶子里装满尿液、其他内容物，如别针、钉子和荆棘和/或个人物品（例如剪下的头发），然后烧毁瓶子，直到它爆炸或将其掩埋。这一行为会给女巫带来痛苦，并暴露她们的行踪并逆转诅咒。自从“女巫瓶”在 19 世纪首次被报道以来，它们出现在各种出版物中，被众多博物馆/民俗收藏和考古档案馆收藏，并在与异教和民俗研究有关的网站上进行讨论。它们的数量从考古学家和博物馆馆长拉尔夫·梅里菲尔德（Ralph Merrifield，1987）首次绘制的少数数量开始增长，此后从考古遗址、建筑记录调查和/或历史建筑翻修中恢复。尽管许多石器和玻璃“巫婆瓶”及其内容物留存至今，但它只是部分资源，从未作为整体收藏进行过批评和调查。由于瓶子通常被单独考虑，解释依赖于 Merrifield (1987)，虽然 Massey (2000) 此后强调了液体内容物的科学分析，但参与仍然仅限于少数独立人士 (即 Hoggard 2004; Hoggard in Hutton (ed) 2015) 和学术学者 (Davies, 同上)。讨论在很大程度上与这些瓶子所在的建筑类型及其文化背景无关，例如现代早期如何管理和理解药物，以及流行魔法所扮演的角色。该应用程序旨在通过与首席研究员 (PI) 奈杰尔·杰弗里斯 (Nigel Jeffries) 以及 MOLA 的其他考古学家与欧文·戴维斯 (Owen Davies) 教授合作，在 36 个月内通过合作和可访问的研究来重新调整我们对这些瓶子及其内容物的理解。赫特福德郡大学 (UH) 历史系的塞里·霍尔布鲁克 (Ceri Houlbrook) 博士是致力于研究魔法、巫术、物体隐藏、流行医学和魔法物质文化的学者。这项研究的受益者不仅包括该时期的历史学家和考古学家，还包括博物馆/民俗策展人，并为他们提供信息，而巫术主题具有超越学术界的吸引力。进一步阅读Davies, O, and Easton T, 2015 'Cunning-Folk and the Production of Magical Artefacts' in R. Hutton (ed) Physical Evidence for Ritual Acts, Sorcery, and基督教英国的巫术：《魔法感觉》，帕尔格雷夫·麦克米兰，209-32Hoggard，B 2004 “反巫术和流行魔法的考古学”，载于 O Davies 和 W de Blécourt（编）《超越女巫审判：欧洲启蒙运动中的巫术和魔法》曼彻斯特：曼彻斯特大学出版社，167-86Hoggard，B 2015 “女巫瓶：其内容物， R Hutton 中的上下文和使用（编）同上，91-105Massey，A 和 Edmonds，T 2000 'The Reigate Witch Bottle' Current Archaeology（69，第 XV 卷（1），第 34-6 页 Merrifield，R 1987 仪式与魔法考古学，伦敦