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Related to this: Grinsell (1960) discusses ten reasons for ritually killing artefacts in graves. These are: (i) to release the spirit of the object to accompany the deceased; (ii) rendering artefacts valueless to reduce risk of plunder; (iii) preventing quarrels regarding who should have the deceased's property; (iv) repugnance surrounding use of dead persons' belongings; (v) fear of pollution; (vi) to frighten away bad spirits; (vii) ideas concerning inappropriateness of using symbols of authority (in the case of swords and scepters, for example); (viii) as an offering to the deceased; (ix) to symbolize destruction of enemies; (x) dismantling due to items being too large to go in graves. Chapman (2000, 23) gives five explanations as to why broken objects may be found in graves: (i) accidental breakage through use; (ii) burial because of breakage; (iii) ritually killing; (iv) breakage to disperse fertility throughout the settlement and beyond; (v) objects used in relations of enchainment are broken. Chapman (2000, 25-26) also discusses the possibility of breakage of fertility figurines to ensure their efficacy. This last one appears specific to Japan. Jordan (2003, 224) states that, for the Khanty, grave-goods are damaged so that the deceased would realise that they were dead. It would stop a confused or lonely dead person trying to get back to the living. One might add other possibilities. Breakage might be metaphoric of death itself, a message for the living. Knives, for example, may have been broken because they were considered dangerous. Danger could be heightened in the case of 'special' ceremonial knives. As Sievert (1992, 20-21) points out for Maya material, artefacts used for rituals can gain power in two ways: firstly through being ceremonial objects, close to the sacred; secondly by acquiring potency through repeated use (Schele and Miller 1986, 43). Such artefacts, states Sievert, may be personified or given zoomorphic components and power released through ritual killing (Schele and Miller 1986, 179). From: Society for The Academic Study of Magic [mailto:[log in to unmask]] On Behalf Of ENGLISH, SARA J Sent: 16 May 2016 17:33 To: [log in to unmask] Subject: Re: [ACADEMIC-STUDY-MAGIC] Crookedness and Magical Practices That is interesting. Sara J. English, LMSW MSW PhD Fellow and Research Assistant University of South Carolina From: Robert Mathiesen<mailto:[log in to unmask]> Sent: Monday, May 16, 2016 12:25 PM To: [log in to unmask]<mailto:[log in to unmask]> Subject: Re: [ACADEMIC-STUDY-MAGIC] Crookedness and Magical Practices Nor should we lose sight of all those really ancient metal artifacts (swords, spearheads, lances, plate mail, cauldrons, knives, etc.) found in bogs, rivers, and graves, which have been so bent or broken or taken apart as to be useless in everyday life, Presumably the object was thereby ritually killed as a sacrifice. As for gravefinds, not only the weapon or utensil is "broken" for everyday use, but the dead personb is in some sense also "broken" and removed from everyday life by death. Robert Mathiesen On Mon, May 16, 2016 at 12:13 PM, Ceri Houlbrook <[log in to unmask]<mailto:[log in to unmask]>> wrote: Hello Jenny, Below is an extract from my thesis: The 'bowed' or 'crooked' coin - a coin deliberately bent - is one of the most widespread coin-centred customs in the British Isles, and it was utilised for a number of purposes. To fold a penny in half, as Finucane describes, was a 'common sickbed rite' (1977: 94); coins were often bent while held over a reclining patient....The bending of a coin, however, was employed for more than healing; bowed coins were considered good luck charms and apotropaic devices. From the 16th century onwards, such coins were carried, worn, or given as gifts to protect against bad luck. As Hardwick observes, in folk notions, 'crooked things are lucky things' (1872: 270), and this belief is evident in several traditions. During the reign of King Edward I (reigned 1272-1307), pennies were ritually bent once a year to ensure the welfare of the king's hawks (Finucane 1977: 94), whilst in Yorkshire, bowed coins were utilised as charms against witchcraft; if a dairymaid, for example, was having difficulty churning butter - a difficulty often attributed to witchcraft - she would drop a crooked sixpence into the cream to ward off malevolent forces. Finucane, R. C. 1977. Miracles and Pilgrims: Popular Beliefs in Medieval England. London, J. M. Dent & Sons Ltd. Hope this is helpful! Best wishes, Ceri Dr. Ceri Houlbrook University of Manchester Tel: +44 (0)161 279 1923 https://lovelockdiaries.wordpress.com/ ________________________________ From: Society for The Academic Study of Magic [[log in to unmask]<mailto:[log in to unmask]>] on behalf of Daniel Harms [[log in to unmask]<mailto:[log in to unmask]>] Sent: 16 May 2016 14:05 To: [log in to unmask]<mailto:[log in to unmask]> Subject: Re: [ACADEMIC-STUDY-MAGIC] Crookedness and Magical Practices Jenny, Here are some items that aren't quite crooked, but twisted: https://danharms.wordpress.com/2014/06/21/charm-wands-and-charm-sticks-the-final-chapter/ Sincerely, Dan Harms Bibliographer and Instructional Services Librarian SUNY Cortland Memorial Library (607)-753-4042 From: Society for The Academic Study of Magic [mailto:[log in to unmask]<mailto:[log in to unmask]>] On Behalf Of Jenny Butler Sent: Saturday, May 14, 2016 11:31 AM To: [log in to unmask]<mailto:[log in to unmask]> Subject: [ACADEMIC-STUDY-MAGIC] Crookedness and Magical Practices Dear All, My colleague is researching the motif of crooked things in folk magic, particularly in charms and witchcraft practices, whether the crooked motif is employed in verbal spell-casting or in physical objects used in charming. He has been analysing the Romanian context, but is interested in parallels elsewhere in Europe, or indeed around the world, in terms of folk practices. I would appreciate any information on this motif if anyone has come across it in their research. With kind regards, Jenny