The secret medieval tunnels that we still don’t understand

About 2,000 strange tunnels have been found around Central Europe. These are not like the famous catacombs of Paris or Rome. Known as erdstalls, these passages are extremely narrow, never more than two feet (60 cm) wide nor high enough for an adult to walk through, and sometimes the passages become impossibly narrow, as little as 16 inches (40 cm) in diameter. Determining their age and purpose has been difficult due to the fact that almost no archaeological evidence has been found inside any of them. A plowshare was found in one, millstones were found in a few others, but apart from this the other stalls were completely empty. Carbon analysis of coal and pottery shards points to construction dates of around 900 to 1200 AD, but no written records from the Middle Ages mention the existence of Eardstall.

This secret treatment might have made sense if the Eardstall had been built as an escape route in case of invaders, but this could not have been their intention. They have only one entrance, usually located under the floor of a church or farmhouse, or simply under a flagpole in a town square. After the initial drop, the tunnels continue for a few dozen metres, sometimes branching or dropping to lower levels through narrow shafts. Often, narrow tunnels widen in the middle or toward the end into small chambers with rudimentary benches or shelves dug into the ground.

No theory has yet been able to answer this:

  • Number and distribution of Erdstall

  • Similarities between several erdstalls

  • Inconvenience in reaching Erdstall

  • The secrecy with which these tunnels were constructed and protected

  • Complete absence of artefacts was found inside

Erdstalls certainly could not have been built with storage in mind, as their length and narrowness offer no advantages over traditional and convenient cellars. And while three brave explorers in the 21st century once spent 48 hours in an Eardstall, crawling to new parts whenever oxygen ran out, it seems unlikely that they would have been intended as hiding places, even temporary ones. Although they could provide shelter to a small family, why would they be transported through such public places? Or being too small for a larger man or pregnant woman to fit in? The lack of an exit is another blow against this theory – if enemies discovered such a tunnel being used as a shelter, it would soon become a death trap for its inhabitants. Furthermore, in any of these cases, one would expect at least some items to have been left behind – remnants of food or clothing, cached or dropped valuables. Instead, there is nothing.

Naturally, many people have turned to ritual explanations to try to solve the mystery of Erdstall. There are, of course, pagan theories that suggest these tunnels hosted secret rituals by a people who secretly resisted Christianization for centuries. It is true that any pagan worship had to be performed in complete secrecy, so severe were the Church’s punishments for unbelievers. In this case, the idea that over 2,000 pagan labyrinths were painstakingly excavated and regularly used without a single documented example of anyone being caught seems far-fetched, especially given the common location of erdstalls in or near Christian places of worship. To carry out such a widespread, coordinated feat would mean a conspiracy on a scale that would require the complete dismantling of our understanding of medieval history. For some people, this perhaps makes the Pagan theory more compelling, but most researchers disagree. He believes that Erdstall is more likely to have been used to destroy the church, because he was used By Church.

Could erdstalls be spaces intentionally left empty as some kind of folk Christian ritual? Resting place for friendly or malicious spirits? Apparently a common feature in all erdstalls is the presence of one or several “slips” – extremely narrow, often vertical sections that can be squeezed through by most adults with only some effort. The experience of this difficult passage has provoked comparisons with the birth canal. A German farmer and Erdstall enthusiast Once a group of female folk healers took On a tour through his Erdstall, during which women slid through tight gaps like an infant entering the world. Can one experience rebirth in the winding paths of these tunnels? Perhaps those who suffered from physical or spiritual ailments were sent into the depths to undergo a kind of renewal, the purpose of which was to bring them back into the light as if they were born again. The re-emergence would be parallel to the resurrection of Jesus Christ after being dead in a cave for three days.

This theory is attractive because it turns Erdstall’s narrowness, darkness, and emptiness into a feature of the experience, making it feel as if one is being brought into the world by hard work. While small spaces carved into the walls of the tunnels could hold builders’ lamps while digging, a penitent could use nothing but his hands to find his way out. Christians have long used things like rosaries etc. maze As physical guides to contemplative prayer, it may therefore have been possible that the branches and chambers of the erdstall may have functioned similarly, providing designated spaces for specific prayers or invocations. And the imagery of the birth canal reflects the coronation and side wound of Christ in other Christian traditions.

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Of course, this does not explain why there are no contemporary writings attesting to the existence of Erdstall, but many religious objects and images from the Middle Ages went undocumented. We still don’t know why Many manuscripts contain pictures of knights fighting snailswhy not church Sometimes there are carvings of female figures that expose their genitals to the world. It’s very easy to assume these things are infallible until they become a mystery. And, without very rigorous study into Erdstall’s investigation, it is likely that it may take some time to find a satisfactory answer, if one is found at all.

Perhaps I support the reincarnation explanation because, during the four years of my undergraduate degree at the University of Glasgow, I passed by a distinctive statue outside the Geology building almost every day. Glasgow Geological Society Notes that it was carved from an old railway culvert and cleverly glosses over any reference to its size by referring to it only as a “strange monument”. However, to everyone on campus, it was quite clearly the Stone Vagina. Typically, the Stone Vagina will be shielded from little more than glances or comments by people passing by. However, on nights of revelry, when excitement was at its peak and alcohol was consumed, it was not uncommon to succumb to the desire that the stone always provoked and stop to squeeze one’s own.



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