Recent archaeological discoveries reveal complex funerary practices, testifying to deep-rooted ancient beliefs and rituals. A study carried out by Barbara Veselka and her team from the Free University of Brussels and published in Antiquity sheds surprising light on a singular tomb, discovered in Pommerœul in Belgium. In this tomb, researchers identified an unprecedented assemblage of human remains from different periods, mixing Neolithic bones with a Gallo-Roman skull.
An unusual discovery
The tomb of Pommerœul, nicknamed “Tombe 26”, was discovered during archaeological excavations in the 1970s. It is located in a Gallo-Roman cemetery near the French border. This unique burial immediately intrigued researchers. The majority of burials in this cemetery contained cremations. But Tomb 26 contained bones arranged in a fetal position, a surprising detail in a Roman context. In fact, lying down burial was more common. This unusual posture, along with the presence of a Roman-style bone pin near the skull, initially led archaeologists to classify this burial as a Roman tomb.
Location of the grave. © B. Veselka et al., 2024
However, more in-depth analyses, undertaken several decades after the initial discovery, overturned this first interpretation. Carbon-14 dating and DNA testing revealed that only the skull and the pin were of Gallo-Roman origin. The other bones belonged to distinct Neolithic individuals. This unusual mixture of human remains, coming from individuals from different eras, has led researchers to consider the possibility of voluntary reconstruction. A desire to link Roman beliefs with those of the region’s ancient Neolithic inhabitants.
A ritual practice unique to this tomb: the assembly of human remains
The analyzes carried out on the remains of Tomb 26 therefore revealed that the assembled bones come from 5 individuals who lived several centuries apart during the Neolithic. The study by Barbara Veselka and her team showed that the long bones and the skull presented the greatest temporal divergence, with some bones dating back to the end of the Neolithic, while the skull corresponds to an individual who lived more than 2,000 years later. These elements led the researchers to conclude that this assemblage does not represent a simple post-mortem grouping. It is a reconstruction which may have had ritual or even spiritual meanings. In Europe, such practices of assembling remains from different periods remain extremely rare and often shrouded in mystery.
Skull from grave 26. © B. Veselka et al., 2024
The location of the tomb, near a river, could also shed light on this unusual practice. In the context of ancient societies, rivers and other bodies of water occupied an important place. They were considered both for their practical usefulness and their symbolism. Researchers believe that this geographical position may have influenced the choice of burial site. The river adds a sacred dimension for successive populations, Neolithic then Roman. This post-mortem handling of the bones could thus reflect a desire of the Roman community to establish a link with previous generations. They reappropriated older remains, an act which could have served to assert continuity between their presence and that of the former occupants of the territory.
The mysteries of the badger remains in the grave and the question of rituals
Archaeologists noticed the presence of badger bones in the tomb of Pommerœul, in particular a burned phalanx. This raises questions about their meaning and origin in this funerary context. These animals, known for their burrowing activity, can naturally move remains into the ground. This could thus suggest a possible accidental introduction of the bones into the grave. However, the burn marks observed on one of the badger phalanges suggest a deliberate ritual dimension. These bones were perhaps not deposited by chance. Researchers, including Veselka, consider that this inclusion could reflect complex funerary practices. The remains of animals played a symbolic or spiritual role.
This mixture of human and animal bones could also indicate a specific ritual in the region, where animals would have been associated with practices of commemoration or protection of the dead. In other archaeological contexts, animal bones were sometimes found included in tombs for their symbolic connotations. They potentially served as “protectors” or spiritual intermediaries for the deceased. The burned phalanx could indicate a process of cremation or purification, aimed at endowing the grave with additional meaning. Researchers therefore consider that these remains perhaps testify to animist beliefs. They can also reveal a special connection between humans and animals in local burial practices.
A link between Neolithic past and Roman influence
The tomb of Pommerœul is a fascinating illustration of the diversity of funerary practices through the ages. Whether the Neolithic bones come from Pommerœul or from more distant sites, their assembly in this tomb seems intentional and thoughtful.
« This is a unique discovery that illustrates the complexity of ancient funerary practices,” write the researchers. “ The bones were selected, an appropriate location was chosen, and the elements were carefully arranged to mimic the correct anatomical order. The resulting burial reflects great care and planning, as well as a good knowledge of human anatomy. The Gallo-Roman contribution of a skull to the composite individual is obvious, but the motivation remains unclear.. They add that “ this community may have been influenced by superstition or felt the need to connect with an individual who had once occupied the area before them.”
This discovery sheds light on a new facet of the complex relationship between the living and the dead in ancient societies. It shows a continuity of funerary concerns across the millennia.
Source : Veselka B, Reich D, Capuzzo G, et al., “Assembling ancestors: the manipulation of Neolithic and Gallo-Roman skeletal remains at Pommerœul, Belgium”. Antiquity. Published online 2024:1-16. doi:10.15184/aqy.2024.158
