The
buried soul: how humans invented death by Timothy Taylor
London: Fourth Estate. 2002. 353
pp, 27 illustrations. ISBN 1 85702 699 3 paperback. (£8.99)
The Buried Soul is a semi-personalised account
of our long-term relationship with death and the dead. Starting with
the recent case of a ritualised murder of a Nigerian boy whose torso
was found on the Thames riverside, Taylor takes the reader through a
literally soul-searching journey into the human construction of death
from australopithecines to modern times. The first chapter examines
case studies such as the Iceman, British Neolithic long mounds and Neanderthal
burials to launch one of the book’s key themes; that the disembodied
souls of the newly dead are dangerous and need to be separated from
the living through funerary rituals. Chapter 2 is a brief examination
of how contemporary attitudes to death have led us away from concepts
of the soul. The next chapter is a provocative rewriting of early hominin
and Palaeolithic disposal of the dead in terms of widespread cannibalism
as an initially unreflective and purely pragmatic nutritional strategy.
Taylor does not see all ancestral humans as eating their dead - the
evidence will not support it - but he sees the diversity of disposal
methods as a widening of choices which culminated in taboos on cannibalism
principally after the food-producing revolution.
Ibn Fadlan’s famous account of a Rus funeral
on the Volga details the gang rape and murder of a slave-girl whose
body is cremated with the deceased and his trappings. This episode of
sexual violence is the subject of two chapters (Chapters 4 and 7) in
which Taylor argues that the girl’s death was not a human sacrifice
but a ritual killing in which, unbeknown to Ibn Fadlan, the Rus were
actually enacting an Odinic ceremony whose purpose was to annihilate
her soul as an act of scapegoating. In the intermediate chapters, Taylor
examines the social and psychological aspects of bodily preservation,
on the one hand of exhalted rulers from Scythian kings to Soviet leaders
and on the other of presumed transgressors of society’s rules
in the form of the northern European bog bodies. His proposal, that
these violent deaths prior to bodily preservation in peat trapped their
souls in limbo for eternity, thus serves to prepare the reader for understanding
how the manipulation of the soul in past societies may have been paramount
over any concerns for the mortal remains.
In the last chapters, Taylor returns first to the
Palaeolithic to explain how the appearance of placed burials served
as a theatre of transgression to encourage social cohesion among the
living. This leads to a discussion of vampirism and the transgressions
involved in deliberately desecrating the dead of one’s enemies.
The next chapter reviews the reburial issue, handing out harsh words
about Westerners’ ‘patronising projected jealousy... of
native spirituality’ and indigenous people’s blinkered perceptions
and opportunistic inventing of tradition.
Academic readers will love or hate this book (or both).
It is written for a non-specialist audience but does not quite have
the draw of Taylor’s The Prehistory of Sex (see review
in PPS 64 [1998], 355-6), presumably in part because sex sells whilst
death is still an embarrassment. Tighter editing might also have made
it more easily digestible. Overkill on the sacrificed Rus slave-girl
and bombardment with ethnographic analogies made the text heavy going
in places. It is not designed to be a textbook and will be difficult
for students to dip back into or interrogate. There are a number of
instances where the evidence is stretched rather further than it might
be, and Palaeolithic specialists in particular will have much to get
their teeth into. Yet it is startlingly original in its development
of an archaeology of the soul. I can think of no other recent work that
tackles such a difficult subject; with this new book Taylor pushes forward
beyond archaeologies of emotion, for example, into deeper - and more
difficult - water. Its conclusion that the human species has emerged
from its cannibalistic ancestry into an era of ‘visceral insulation’,
protecting ourselves increasingly from the ‘yuck factor’
of our bodily decay, is well worth further discussion and debate. The
case studies are not always convincing but the ideas are powerful and
refreshing. This is an important book that will get archaeologists talking
and arguing for years to come.
Mike Parker Pearson
Sheffield University
Review Submitted: August 2004
The views expressed in this review are not
necessarily those of the Society or the Reviews Editor.
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