DOI: 10.33547/terra.fertilis21
Between facts and faith. The case of the guelder rose from the Roman Period cemetery at Jartypory, eastern Poland
by Jacek Andrzejowski 
, Anna Bitner-Wróblewska and Wojciech Wróblewski
in Terra fertilis, terra deserta. Exploitation of marginal zones, edited by M. J. Przybyła, J. Rodzińska-Nowak and M. Wojenka, Neue Studien zur Sachsenforschung 15, Braunschweig – Kraków: Braunschweigische Landesmuseum, Uniwersytet Jagielloński, Profil-Archeo, pp. 347-356.
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Abstract: This article examines an unusual find from grave 269 at the Wielbark Culture cemetery in Jartypory. The burial, dated to the 3rd century AD, contained a unique assemblage of objects, including imported Roman artefacts and a specially constructed container made of two enamelled bronze vessels, within which charred hazelnuts and guelder rose (Viburnum opulus) fruits were discovered.
While hazelnuts are relatively common in archaeological contexts and may be linked to both dietary and ritual practices, the presence of guelder rose is exceptional in Barbaricum and has no close parallels. The authors analyse botanical, archaeological, and ethnographic evidence to explore the possible meanings of this plant in funerary contexts. Particular attention is given to its medicinal properties—especially its use in treating female ailments—as well as its symbolic and apotropaic significance in Slavic and Baltic folklore.
The study suggests that the inclusion of guelder rose in the grave was intentional and likely carried complex meanings related to healing, protection, and the transition between life and death. Ethnographic parallels indicate that the plant symbolised liminality, fertility, and the boundary between worlds. Based on the grave goods and the symbolic role of the plant, the buried woman is interpreted as a figure of special status, possibly a healer or ritual specialist operating at the intersection of the sacred and the social spheres.
The authors further propose that the eastern cultural associations of the guelder rose may indicate connections beyond the local Wielbark community, pointing toward influences from Balto-Slavic regions. Ultimately, the article highlights how the detailed analysis of a single, unusual find can contribute to broader discussions on cultural interaction, belief systems, and identity in the Roman-period Barbaricum.