Superstition

Yarnton, Oxfordshire. A teenage girl is dumped face down in a pit, her legs bent and tethered. Around her lie the crania, jawbones and ribs of several children. Taken alone, this scene of 9th-century carnage puzzles as much as it horrifies. When placed in the wider context of a seemingly universal need to ensure that the dead stay in their graves, it’s highly suggestive. The subtitle of the medieval historian John Blair’s Killing the Dead is a tease, since vampire fiction is almost an afterthought. Folklore and imaginative literature are carefully separated from archaeological evidence. Rather than flamboyant bloodsuckers, Blair’s subject is the widespread activity of ‘corpse-killing’: bodies that needed

Rome’s first African emperor, Septimius Severus, was renowned during his reign (193-211 AD) for the mass killings of his rivals (ruthlessness even by ancient standards); for his genocide against the Scots (a rare recourse, despite Rome’s bad reputation as imperialists); and his budget-stretching generosity to his soldiers. He had an unusually glamorous Syrian wife, Julia Domna, who indulged her pet philosophers and her husband’s superstitions while setting a hairstyle trend. He had women Christians thrown to wild animals. His two sons, Caracalla and Geta, notoriously hated each other. The Roman empire ran economically while Severus was alive (with many old buildings repaired and renamed, as though Severus had built them)

In 2014, in the course of his inquiry into shamanism, the anthropologist Manvir Singh spent time with the Mentawai people on the Indonesian island of Siberut. He estimated that among the 265 residents he managed to interview, 24 were male shamans, or sikerei. These ‘specialists’, as he puts it, were uniquely empowered to commune with spirits and provide a range of services which included healing, divination and raining down afflictions on enemies. Over the course of two extended visits, living on a diet of fried grubs, boiled pangolin and pigs’ testicles, Singh witnessed ceremonies characterised by ‘turmeric coated sikerei decked out in leaves and beads… the dissonant clanging of bells

What do you do when one of your possessions goes missing? Search behind the sofa cushions? Ask other members of the household where they put it? If you lived in Renaissance England, there’s a chance you would have consulted a local magician for advice, especially if the lost item was of value. In the absence of police to investigate theft or insurance to cover a loss, a wizard tracing the item seemed like a fair choice. Nor was it the entirely foolish idea it might seem now. In a time when belief in magic was widely held, making it known that a magician was on the case could prompt a