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mandragoire

Gone But Not Forgotten
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Joined
Mar 12, 2004
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mummified cats

Hi,

I am new on this list and this may sound peculiar but I am working on an online cat-a-log, being a catalog of mummified cats found in houses, churches,deliberatley placed there as a form of foundationsacrifice, all information is welcome, though some of these have a tendency to haunt their last resting place. The are is Western Europe and the USA.

all references or cases are welcome

I am also collecting ghoststories, superstition, and peculiar
folklore attached to mummified remains(animal and man) for a book that I have been working on the last 2 years and will continue to work one, though the end is coming near

hope anyone can help me out thanks in advance


ruben
 
I've seen two in museums, one in Horsham museum ,Sussex (that was an adult) and a kitten in the Rural Life Museum, Glastonbury, Somerset. Can't remember the details but they were both found hidden in old houses.
 
There's one in the cellar of my friend's dentist's building in Sandbach, Cheshire, and it is mentioned on the inventory of fittings so it can't be removed. :)
 
London Science Museum has one in the medical section, but I think that's a fully paid up Egyptian mummy cat.
 
My local (southern/middle Sweden) museum has a section on old folklore and the like... They mention the tradition of "Skräcken" ("the Fear"). A Skräcken is a cat built alive in the foundations or wall of a church during the construction. This is supposed to create some sort of protection for the chuch, from things such as theft or break-ins. I got the impression that the protection was in the form of the cat's spirit, transformed into a guardian of some sort. They sometimes find the remains of such cats when doing building works.

I have no idea of how old the tradition is or then it ended, or how widespread it was. I imagine the burial to be surrounded by at least some rituals.

I find this quite creepy... mostly becuse if I was buried alive and my spirit bound to the place of my death I would not be in a protecting mood, and I work in a church. I do hope we have no cats in the basement!
 
My husband and I stayed at the Red Cat during a holiday we did (pre-kids) of East Anglia, navigating by the Good Beer Guide. It was a nice place, if I remember, with its own Red Cat brew.

Carole
 
Here's a story about a mummified cat in a lighthouse keeper's house in Ohio. The story is from my book, Haunted Ohio V: 200 Years of Ghosts, Copyright 2003 Chris Woodyard. Not to be reproduced or reused without permission.


THE CAT CAME BACK

While I am completely at sea with nautical terms and technicalities, I admire the curve of a hull, the wing of a sail, and the blazing brilliance of a Fresnel lens. So I happily spent some time prowling through the Fairport Harbor Museum.
As I was getting ready to leave the Museum to climb the Lighthouse, I came in on the tail end of a conversation between two volunteers about post mortem photographs, the Victorian practice of photographing the dead. One of the volunteers said something to the other volunteer about, “They didn’t have embalming in those days.” My ears perked up. Any mortuary topic is dear to my heart.
“Ah, but they did wonders with ice!” I said brightly, leaving the two staring after me.
This exchange on preservation techniques was gruesomely appropriate. The Lighthouse in Fairport Harbor was the site of a grisly discovery: the remains of a mummified cat, found in a sealed crawl space.
The Fairport Harbor Light was designed and built by a Connecticut native named Jonathan Goldsmith. He submitted a bid of $2,900 for the lighthouse and the adjoining keeper’s house, but neglected to build a cellar under the keeper’s house. He claimed that the cellar hadn’t been on the original specifications and soaked the Collector of Customs at Cleveland for another $2,132.
Although Goldsmith had a good reputation, he seems to have cut corners on the lighthouse. The tower’s foundation settled so much that it had to be replaced at great expense.
The Collector of Customs had the last laugh. Six years later Goldsmith applied for the position of light keeper. His application crossed the desk of the same Collector of Customs who had handled the cellar addition and the faulty foundations. The position of light keeper was given instead to Samuel Butler, the first of a line of seventeen keepers to serve at the Fairport Light.
The port overseen by the light was busy and prosperous. Goods from all over the world flowed through the harbor. The light keeper kept the records of marine traffic and collected wharf fees. He also handled a different sort of goods from the southern states which began to flow through the port in the 1840s: fugitive slaves on their way to Canada. It is believed that some slaves hid in the cellar of the keeper’s house.
Lake Erie winters and the shoddy construction which had dogged the light from the beginning made a new light imperative. This time the foundation was laid 12 feet deep in concrete. On August 11, 1871, the new light threw its beams 18 miles across the lake.1
Captain Joseph Babcock was the first keeper of this new Fairport Light. Two of his children, Robbie and Hattie, were born in the keeper’s house. Robbie died there at the age of five, of smallpox. The boy is said to haunt the first floor of the museum. The staff have described the ghost as “a presence of dread.” The spirit also manifests as a cold breeze and a foul smell either of decay or the distinctive stench of smallpox.
A far more pleasant lighthouse spirit is a ghostly cat. A former curator, Pamela Brent, lived upstairs in the museum for several years. The phantom feline looked like a puff of gray smoke. “It would skitter across the floor near the kitchen, like it was playing, but without feet…I would catch glimpses of it from time to time…one evening I felt its presence when it jumped on the bed. I felt its weight pressing on me. At first it kind of freaked me out. But ghosts don’t bother me. They are part of the world.”
Other staff members were skeptical of the idea of a cat ghost. That was before workers installing air conditioning vents under the lighthouse found the mummified cat.
I’ve seen a photo of the mummy. Its skin is leathery. Its empty eye sockets are cobwebbed. It is not a cuddly cat. It is emphatically not a thing to come upon in the twilight in an empty keeper’s house at the bottom of the basement stairs.
In addition to doing publicity for the museum, Carol Bertone is also on the building and grounds committee. She went over one spring evening to change the timer on the lights in the Keeper’s House basement.
“I was there by myself. It was getting dark and going down into the basement was always kind of creepy. I got to the bottom of the steps and I saw this thing. There was a mummified cat kind of standing on all fours, its face turned towards me. I screamed and ran back upstairs. Of course, I’d always heard the stories about the ghost…
“Then I got to the top of the steps and said to myself, ‘This can’t be. I have to go back down.’ So I actually got up enough courage to go back down the stairs and I saw that it was a mummy. It had its whiskers, its eyelashes, its feet so perfectly formed, its claws…. Of course, I had no idea how it had gotten there.”
It was discovered when workmen installing air conditioning were working in the basement. One of the men climbed into a tight crawl space with his flashlight.
“He was looking at something and laid his head down on something which just happened to be a mummified cat,” Carol said.
The workmen who discovered the cat didn’t know what to do with their desiccated discovery. They left it at the foot of the basement stairs to snarl out of the twilight at Carol.
For a time the mummy cat was kept in a cardboard box at the museum, much to the delighted terror of schoolchildren. Some people thought keeping the cat distracted from the mission of the museum. Others thought it unhygienic or unsuitable for the faint of heart. The trustees decided to have it taken away.
Where did the cat come from? Captain Babcock’s wife was bedridden for a number of years during her husband’s tenure as keeper. She kept many cats, both for company and to keep down vermin. It has been suggested that the unfortunate cat was accidentally trapped beneath the house and starved to death, mummifying naturally in the dark, cool space.
I think there are two other possibilities. In the United Kingdom, and in some places in the U.S., it is not at all unusual for mummified cats to be found inside walls, in crawl spaces, and above rafters. Sometimes they are found posed in aggressive positions, sometimes even with a rat or mouse skeleton in their mouths. It’s a kind of folk magic: live cats keep away mice and rats; a dead cat will keep away evil spirits and witches. If a witch came prowling around with her “familiar,” which was often a cat, your watch-cat in the walls would know how to deal with her.
The second reason a mummified cat might be sealed up in a crawl space has to do with the very ancient belief in foundation sacrifices. This Celtic tradition states that if one wants to ensure that a building will stand firm and to bring good luck to the building, a living creature must be buried alive in the foundation. Humans were preferred, but a cat would do.
Goldsmith’s original light and keeper’s house were a nightmare of shoddy construction, cracked foundations, and cost overruns. Is it outlandish to suggest that some English or Irish workman privately decided a quiet foundation sacrifice might help save the new Fairport Light from the same fate? After all, who would miss a cat?
In 1925 the light in the tower was extinguished, replaced by an unromantic foghorn station. Scheduled for demolition, the lighthouse was saved by the citizens of Fairport, who raised funds to establish a marine museum and preserve the lighthouse.
Today the light keeper’s house is the Fairport Marine Museum. Displays tell the story of Lake Erie’s maritime past and lore through relics like the old Fairport Light Fresnel lens, set like a multifaceted diamond in its polished brass setting, and the pilothouse of the Great Lakes carrier Frontenac. There are ships’ models, and pieces of tackle, stories of shipwrecks, lake tragedies, and heroic rescues. The 70-foot tower can be climbed by a lace-like spiral iron staircase. Don’t look down as you climb, but if you brave the stairs, you will be rewarded with a spectacular view of the lake.
No one lives in the keeper’s house anymore so the ghostly cat, who is still heard skittering overhead, perhaps plays with the ghostly little boy Robbie. Carol Bertone assures me that the mummy cat is “still in the village.”
There is an old song called “The Cat Came Back” by Harry Miller (1893). To a thumpy jumpy tune the cat comes to the end of its nine lives and falls dead, inspiring the last chorus eminently appropriate to this story:
But its ghost came back the very next day,
Yes, its ghost came back, maybe you will doubt it,
But its ghost came back; it just couldn't stay away.



Also see http://www.ncweb.com/org/fhlh/ghostcat.htm for the Fairport Harbor Light website.

"I was a reference librarian in a previous life."
 
Dead Cat Guardians

Is anyone familiar with the old practice of burying cats in the UK, (either alive or dead), in foundation stones to keep away evil spirits. I am pretty sure I read about this in Fort or somewhere else.
 
I have heard of it and I do know of someone who found a cat in the foundations of their house when they where having some work done.
 
I know in Birkenhead Priory, build 1150 AD, the remains of a sheep were discovered buried on the foundation stone. The museum there says it was an example of the old pagan beliefs mixing with the christian ones.

As for cats?
 
Well, I'm, not from the UK... but the same tradition was once practised in Sweden. From that I have heard, it was mostly, perhaps even exclusively practiced when building a church. The result was supposed to be a protective spirit called "skräcken" ("the fear"), a very nasty thing indeed.
 
Hobbes
Cats are one part of a wider tradition of ritually concealed objects in buildings. More often than not these are found between the walls or behind the chiney breast usually during renovation or demolition, I dont think many are found in the buildings foundations but this is probably more likley due to the fact that foundations are less often dug up with much care. More common than cats are single shoes but you will often find a range of random items of clothing. Rarley you will get a whole group of things including for example a Cat , a shoe and a babies bonnet.

Southampton Uni were running a project on ritually concealed garments which you can find out about here: http://www.concealedgarments.org/

and there is a good page here: http://www.folkmagic.co.uk/magic/dried_cats.htm which includes a page on cats as well as shoes and other such bits of building related folk magic.
 
It used to be quite widespread, and I can recommend the book
'The Archaeology of Ritual and Magic' by Ralph Merrifield for this.

Not sure if anyone's tried it with a stuffed animal though, Hobbes... :)

On a darker note, in some parts of the world human sacrifices were said to be used. This led to a rumour in Boreno that in order to put up all the new skyscrapers for Western oil companies, kidnappers were ranging the countryside looking for children to abduct.
 
RE:Dead kat.

I buryied a kat in the woods a few years ago(dead it was)and guess what, the moles eat it,how do i know, well all i had to do was follow the mole mounds straight to the grave.
Bill.
 
Thanks guys, yeah I watched a programme on the Tower of London awhile ago and the curate of the tower found a mummified cat in the foundations. He had no idea why it was there and for some reason I got thinking about it a few days ago. And Bill thanks for your rather gruesome story.:cross eye :miaow:
 
*hugs Bill* that's horrible.

I've got a couple of cats burried in my garden. Unfortunately they don't seem to act very well as guardians, or maybe it was their night off when I got burgled last year (where's a good Skracken when you need one, dammit!).

I still give them votive offerings sometimes.
 
I don't believe that moles eat dead bodies, but they might be attracted to the increased concentration of insects etc in the vicinity of a burial...on the other hand, you don't seem to get a lot of moles in churchyards, or is that all down to busy churchwardens?

"Unfortunately they don't seem to act very well as guardians."

Our very much live cat witnessed a burglary a few years back, seesm like she just sat there while they ransacked the place. Wouldn't give us descriptions or anything, maybe they cut her in on a percentage...so I don't know if dead cats would be any better.
 
RE:the Kat

It's not that the moles had eaten all the kat,but when i exumed it from it's shallow grave i saw that it's stomach had been opened and the contents of it gone(the worms and worm eggs that is).
But to my further amazement i discovered the the mole mounds around the grave formed the OM sign(an Indian sign for peace) with a sapling in the top curve of the OM ,symbalising new life.
I kid you not.
Bill.
 
Ehhh Bill why the need to exhume the cat? I mean what, foul play was suspected? Someone close to the cat with enough clout with the local law thought that Tibbles death was far from natural?
 
Well

The Kat was found in a derelict house,it's was covered in fleas and had worms(almost skin and bone)it died 3 days after.
I took it out to the country and buried it,only to go back a week later only to find mole mounds everywhere going into the shallow grave.
YES! i wanted to know what the moles had done down there,so i caerfully took the earth away only to find what i have allready told you above.
No foul play only mole play.
Bill.
 
I wonder if the walling up of cats (to provide some kind of 'protection') has its origins in the more sinister practice of human sacrifice - walling up of a living child when the foundations of a new building were being constructed.

The nursery rhyme 'London Bridge is Falling Down' contains references to the practice.

Quote;

The Entombed Child

Germany

When Christianity was introduced to Rügen, they wanted to build a church in Vilmnitz. However, the builders could not complete their task, because whatever they put up during day was torn down again by the Devil that night. Then they purchased a child, gave it a bread-roll in one hand, a light in the other, and set it in a cavity in the foundation, which they quickly mortared shut. Now the Devil could no longer disrupt the building's progress.
It is also said that a child was entombed in the church at Bergen under similar circumstances.



More info here;

http://www.pitt.edu/~dash/sacrifice.html
 
Immurement (in its original meaning) is mentioned in Barber's "Vampires, Burial and Deat" (page 34) and he suggests that traditions like the nailing of somone's shadow to the wall may be a version of this - I suppose using animals is another step away from actual human scarifice.

I found reference to it being mentioned in "The Three-Arched Bridge":

From Publishers Weekly
Set in 14th-century Albania, this elliptical novel chronicles the events surrounding the construction of a bridge to illustrate the bitter history of cultural enmity in the Balkans. The book is presented as the account of a monk named Gjon, who serves the local count as a translator. Gjon is privy to much counsel and negotiations about the Ottomans (who, he feels, will turn the clock backward a thousand years on Europe) and the decision to construct the bridge. Like everything else in the novel, the bridge is shrouded in myth: one day, an epileptic has a fit by the banks of the Ujana River, and a passing fortune-teller declares his spasm "a sign from the Almighty that a bridge should be built here, over these waters." The construction, however, is plagued by repeated sabotage. Some blame water naiads, but the bridge-builders suspect more earthly saboteurs. One of the bridge-builders befriends Gjon and elicits from him a legend told in the region about three brothers building a wall that collapsed every night until an immurement?a human sacrifice placed within the construction?was offered to it. Creepily, this legend, disseminated through a popular ballad, provides cover for the bridge-builders when they find a suitable sacrifice for immurement. Albanian author Kadare (The Pyramid) is a terrific writer, and the fine translation does justice to his gift for ominous parable (the tale disturbingly echoes recent Balkan history, particularly the way legends can be appropriated by those willing to foment political violence). But there is something unsatisfying about the predictability of the final conflagration, which finally connects the bridge with the Ottoman threat.

http://www.amazon.com/exec/obidos/tg/detail/-/1559703687

And there is a balad:

NEWS RELEASE, 1/14/97
Ancient ballad about a woman sacrificed at a construction site is subject of new book by UC Berkeley professor
by Gretchen Kell

Berkeley -- "The Walled-Up Wife" isn't a ballad most Americans learned around the campfire. But the folk song, at least 1,000 years old, is one of the most famous in the world, according to a new book by Alan Dundes, a folklorist at the University of California at Berkeley.

Dundes, whose book also is called "The Walled-Up Wife" (The University of Wisconsin Press), said the song has inspired more than 700 versions -- mainly throughout eastern Europe and India -- as well as countless essays by scholars. In the Balkan states, there even has been a lawsuit over whose version is the original.

According to Dundes, an anthropology professor, the song is "a deadly metaphor for married life from India to the Balkans."

The song, still sung today, tells the story of the sacrifice of a woman by men whose work by day on a construction project is undone at night by supernatural powers. To break the negative magic spell and ensure the success of their project, the workers decide to kill a woman, usually one who is married and a mother, by walling her up in the structure.

Dundes believes the ballad originated in India and then made its way to Eastern Europe. Today, it has many different titles, texts and settings, including a well, a monastery, a city and a bridge. In the former Yugoslavia, for example, the song is called "The Building of Skadar" and takes place at a fortress, but it is called "The Bridge of Arta" in Greece.

In a text from Transylvania, construction on a monastery is undone at night by spirits. In a strange dream, the chief mason hears a voice from heaven telling him to immure the first woman to visit the work site. The mason's wife, bearing flowers, food and wine, is the first to arrive. The mason begs God to make her turn back, but she does not.

The mason grieves, but still puts his wife into the foundation, telling her "we want to play a joke, to pretend to wall you up."

The wife cries out, "The wall squeezes me and breaks my body." But the chief mason keeps silent and continues building. At the end of the song, he falls off the roof and dies. A fountain springs up where he lands, and the water contains bitter tears.

Dundes' book offers 18 essays on various versions of the ballad, and many of the writers give radically different interpretations -- ranging from literary to ritual to feminist.

"The intent is to demonstrate some sense of the century-long debate about the origin of the ballad," said Dundes, "as well as some of the diverse theoretical and methodological approaches used in analyzing it."

Dundes himself believes the ballad's message is that "marriage is a trap" for many people in these countries. "The woman must sacrifice everything -- her mobility and even her life," he said.

By entering marriage, he writes in his chapter, the woman is "figuratively immured." Kept behind walls to protect her virtue, she is treated as a second-class citizen.

"A woman's role, the ballad implies, is to stay protected from the outside world and to concentrate upon nurturing her infants," he said. "The ideal wife nurtures males, either by bringing food to her husband working on a construction site or by feeding her newborn son."

Dundes also offers a male perspective on the ballad, saying that by building a structure that contains a woman inside, men try to imitate women's ability to produce children.

"In a sense," he said, "the ballad represents wishful thinking on the part of males, so that they can create remarkable edifices just as women can procreate."

Two other essayists, the Rev. Dr. Krstivoj Kotur and Zora Devrnja Zimmerman, see Christian overtones in the text.

Kotur said the ballad is analogous to "the redemption of the sinful human race by the Son of God." In the Serbian version of the song, "The Building of Skadar," the Mrnyavchevich brothers sacrifice a woman to redeem their sins.

Much like Jesus, said Dundes, a woman becomes "an innocent person sacrificed for the good of society."

Zimmerman also proposes an alternate meaning -- the immurement symbolizes the historical subjugation of the Serbians by the Turks.

In another chapter, scholar Paul G. Brewster writes that the ballad is based on an actual historical custom in which women were ritually killed as a form of foundation sacrifice.

Skeletons have been found, he said, at spots where immurement was reputed to have taken place.

"A maiden is said to have been buried alive in a wall of the castle of Nieder Manderscheid," he said in the book. "When in 1844 the wall was broken open at the point indicated by the legend, a skeleton was found imbedded in it."

"Similarly," he said, "at the demolishing of the Bridge Gate at Bremen, the skeleton of a child was found. There have been numerous instances of the immuring of a human being in English churches."

Dundes said he sometimes finds it hard to account for the enduring popularity of "The Walled-Up Wife" since it is such a sad song. In his travels, both in the United States and abroad, he constantly encounters people who know the ballad well.

"It's a fascinating story, the ballad," he said. "But in addition to that, it's an illustration of the continuing importance of folk songs. This is still a live folk song in much of the world."

http://www.scienceblog.com/community/older/archives/G/ucb986.html

And see the Citadel of Rozafat:

http://www.geocities.com/albaland/citadel1/

Would it be worth splitting these off to another thread as this is a big subject in itself and I don't want to take this off topic.?
 
buidling sacrifices

maybe we could just rename the thread to building sacrifices, they did immure children at one point in time but I believe the child in question was already dead, most mummified cats were probably also dead when they were 'inserted'in the buidling
 
Mandragoire,

Have you checked out the 'At the Edge' archive? There's an interesting article on cats in folklore, including mummified cats (you have to scroll down, though).

http://www.indigogroup.co.uk/edge/pussycat.htm

And this article on house protection and witchcraft:

http://www.whitedragon.org.uk/articles/folk.htm



There are also a number of books and articles on the topic, including:

'The Cat in the Mysteries of Religion and Magic' by M. Oldfield Howey (available on Amazon),

'Skulls, Cats and Witch Bottles: Ancient Practice of House Protection' by Nigel Pennick,

'Dried Cats' by Margaret Howard,

and a paper written by John Sheehan, 'A 17th Century Dried Cat from Ennis Friary, Co Clare'.
 
Booklist

Another interesting book should be

Ralph Merrifield's Archaeology of Ritual and Magic

Margaret Howard's article is the article to have on mummified cats, very good stuff, if you've got Merrifields and Howard then you've got a very good collection of material to do some mummifeid cat research, I still lack merrifield, but I hope to buy it one day
 
Building Sacrifices

Hi All,

I've ben lurking on these forums for ages, but have only just registered to post.

Houndwood House nr. Grantshouse, Berwickshire, Scotland

Reading this thread reminded me of a visit I made with my parents and grand-parents to a large, old house near where I grew up. I would have been about seven or eight at the time and this house, which was normally a private home, was open to the public for one weekend.
We were shown around by the owner, and I distinctly remember us being shown into a scullery type room on the ground-floor or even the cellars. There were towels hung over two long objects protruding from the wall, and the owner whipped the towels off them to show that these were actually leg-bones (femurs).
The story went that during the building of the house, a workman had fallen from scaffolding and been killed, his body was then buried within the walls with only his legs visible. I can't recall however if the owner said why he should have been buried on-site. According to this link

http://www.york.ac.uk/depts/arch/landscapes/ukpg/sites/houndwoo.htm

the building dates from the 12th century. The house itself does not look old enough to date from then, but I suppose it's possible that the foundations/cellars could date, at least in part, from that time.

I Googled yesterday to see if there was any information about the bones on the web, and came up with this link instead:

http://www.paranormaldatabase.com/lowlands/borddata.php

"Legs

Location: Houndwood - Houndwood House
Type: Haunting Manifestation
Date / Time: Unknown
Further Comments: Only the lower part of this ghost has been seen, striding around the building."

I wonder if this is a ghost of the legs themselves, perhaps it was only the legs that were actually built into the walls of the house? If the bones and the ghost are unconnected it would be a remarkable coincidence. The bones weren't mentioned in the link, and I can find no more information of them on the web (I hope that no more recent owner has removed them, macabre as they were).

Incidentaly, there is another ghost at Houndwood House:

http://www.tartans.com/articles/ghost-child.html

Also, if I remember correctly, when we were shown around the owner told us that there was also a ghost horse seen in the grounds.

CAL.
 
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