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1
Kanukov, Zaurbek T. "Funeral Rites of the Alans and Persians: Convergences and Interpretations." Vestnik of North Ossetian State University, no. 3 (September 25, 2023): 66–74. http://dx.doi.org/10.29025/1994-7720-2023-3-66-74.
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The article analyzes the features of the funeral rites of the Alans and Persians in the context of the evolution of their religious worldview under the influence of economic, social and cultural external and internal factors. Studies of the ancient funeral rites of representatives of the all-Iranian world - Alans and Persians, allow us to better understand its deep meaning, and the revealed parallels in the ritual and spiritual practices of the Alanian and ancient Persian funeral cultures, as well as convergences in religious ideas, can contribute to the reconstruction of Indo-Iranian culture in general. The article analyzes the methods of burial among the Alans and Persians with the involvement of ethnographic, archaeological and written sources. The study of archaeological materials of ancient Persian and Alanian origin makes possible to establish a number of religious pre-Zoroastrian features of the ancient Iranians and to identify similarities in the funeral rites of the two ethnic groups. An important aspect of the problem is the influence of Zoroastrianism on cultural landmarks and religious beliefs. Some cult representations of the Indo-Iranians of the Bronze Age and the Early Iron Age, which are reflected in funeral rites, are also defined .The revealed convergences are an echo of the culture of the all-Iranian world, they may also be the result of contacts between the Persians and the Alanian elite. The article also attempts to identify a common religious interpretation of some elements of the Alanian and Persian funeral rites, as well as to establish their continuity in relation to the modern funeral practices of the peoples being studied. It is assumed that the study will contribute both to the solution of the important task of reconstructing the pan-Iranian cultural world and identifying Alan-Persian cultural contacts.
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Ivanchuk, Vasyl. "Individual and calendar funeral and manistic rites in the Hutsul region." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 123–33. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247504.
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Based on ethnographic notes of the late XIX – early XX centuries, as well as modern author's field data collected in the Hutsul region, various individual (thirds, ninths, forties, anniversaries) and calendar (Christmas and New Year, Easter periods and «wonderful») are considered Saturdays) funeral services, common among locals. In this investigation, funeral rites are analyzed through the prism of action, agency, subject and motivational and semantic components. The study found that most Hutsul funeral services are based on a pious attitude towards the dead, as well as ancient manistic motivations. Most of the funeral rites and beliefs preserved among the inhabitants of the Hutsul region are marked by syncretism and reduction, as during their existence they absorbed both archaic and later Christian or modern components. A significant number of the funeral services considered are connected with the Christian-church tradition, which is reflected in the organization of funeral services, appropriate meals, readings of the Psalms. At the same time, among the Hutsuls there are ancient funeral rites, which include collective treats of symbolic cereals, feasts on the graves, as well as the gift of a certain sacrifice «for the soul» of the dead. Consideration of the many beliefs and rites associated with manistic endowments has shown that such practices are based on the reception of agents involved in the rite by symbolic representatives of the dead on earth, while the very procedure of endowing a particular object involves its mediation to the afterlife as a victim. In this context, the status of assimilation to the dead is given to the poor, widows, widowers, the elderly and children. An important element of Hutsul funeral rites are also other manistic rites, among which stand out «calling», «feeding», «drinking», «warming» souls. In general, these rites are an important feature of the cult of ancestors, as they perform a clear gilastic function: they are designed to honor and appease deceased relatives, so that they are the patrons of their descendants during the economic and production year.Key words: Hutsul region, Hutsuls, dead, funeral rites, manistic motives
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Rappa, Antonio L. "Thai funeral rites in late modernity." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 205–7. http://dx.doi.org/10.54646/bijsshr.2023.50.
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For at least 700 years, the ancient Siamese and modern Thai people have been conducting funerals. These often end with the cremation of the body. The length of the Buddhist wake depends on the social status of the deceased and his or her wealth. Also, for the descendants of the Tai speakers across Southeast Asia, the words and phrases used in ancient Siamese funerals and modern Thai ones have been deeply intertwined with Tai language, Standard Thai Language, Buddhist rites, and Theravada Buddhist scripture from the Pali canon. The objective of this paper is to convey a narrative snapshot of the nature of Thai funerals as they are practiced today via personal experiences and the existing scholarship by local and farang academics. The paper concludes with the meanings that have come to attach themselves to the fascinating world of modern Thai funerals.
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Pavlova, Anzhelika N. "A costume in the funeral rituals of the Mari people." Finno-Ugric World 12, no. 4 (December 25, 2020): 423–29. http://dx.doi.org/10.15507/2076-2577.012.2020.04.423-429.
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Introduction. Burial rites, which are a traditional object of research in archeology and ethnography, are one of most stable elements of ethnic culture. The costume and its individual elements took an important place in the funeral and memorial rites. The study of these rituals can reveal new aspects of the spiritual culture of the Mari people. Materials and Methods. The work is based on the comparison of archaeological and ethnographic materials, culturogical approach, methods of semantic, cultural and anthropological research. Results and Discussion. The reference of funeral and memorial rites to the passage rites determined the use of the elements of a wedding dress, including fur clothes and jewelry. The belt that served as a storage was an important part of the burial costume, as well as the sacrificial and ritual complexes of the ancient Mari tribes. Conclusion. Application of a culturological approach to the research of the funeral rituals of the Mari people allowed to conclude that the costume substituted the deceased, served as the embodiment of a generic body that went back to the totem. The funeral costume, like the wedding one, assumed the use of ancient symbolic codes. The belt that completed the symbolic human body was an important burial costume. The belt served as a defense in the ancient Mari sacrificial ritual complexes, enhancing their association with the world tree.
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Rappa, Antonio L. "Japanese funeral rites in late modernity." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 147–50. http://dx.doi.org/10.54646/bijsshr.2023.40.
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Funerals in Japan are always a highly serious and solemn affair. Japanese funerals whether they are ancient or modern are always official activities with ancient traditional practices. Often, there are no bells, whistles, drums, or fanfare. The only exception is when the Japanese Shinto Buddhist priest beats a single and mournful drum. In 1867, Emperor Komei died and it took over a month to get him buried. This was because of political upheaval and other intervening requirements. When Emperor Meiji died in July 1912, the courtiers also had to go through several weeks of preparation before the onset of public mourning. Naturally, mourning by the immediate royal family members always took precedence. Later, when Emperor Taisho’s funeral had to take place, it also took 1 month of rituals and preparations before public mourning could commence. Taisho’s funereal activities followed Emperor Meiji’s funeral model. Japanese funerals were also costly in the past as they are today. In the late 1990s and early 2000s, a single Japanese funeral would cost at least US$30,000 compared to a few thousand in Singapore and other Asian states. Funerals are even cheaper in Europe and North America. In Japan, each person or family attending a funeral wake would have to present to the widow or widower a cash gift of a few 100,000 yen. This cash gift is called koden. Japanese funeral rites are part of a set of clearly defined rituals that reflect the nature of the society and the status or class of the deceased. This article focuses on the important aspects of Japanese Shinto-Buddhist funeral rites.
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Bădocan, Ioana. "De la totemism la mască." Anuarul Muzeului Etnograif al Transilvaniei 31 (December 20, 2017): 279–89. http://dx.doi.org/10.47802/amet.2017.31.16.
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At the ancient peoples, the mask is the representation of the spirit of the ancestor, of the totemic animal and is connected with rites of initiation, agrarian and funeral rites. The mask, by its power, imposes on the bearer his own will because it is endowed with his own individuality. Dances with masks take place in agrarian, nuptials, of initiation, or funeral rituals, the participants being both the living and the dead, both divinities and the protective htoniene spirits.
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Musaeva, М. К. "FUNERAL AND MEMORIAL RITES OF DAGESTAN PEOPLE IN MODERN URBAN CONDITIONS." History, Archeology and Ethnography of the Caucasus 13, no. 4 (December 15, 2017): 115–24. http://dx.doi.org/10.32653/ch134115-124.
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Among the rites (rituals) of the system of ceremonial actions, magical ideas, beliefs related to such cycles of human life as birth, marriage, and death, united by a single concept - the rituals of the life cycle, the funeral and memorial rites have always been the most religiously regulated ones and they are characterized by a certain stability and conservatism both in rural areas and in towns of Dagestan. In the funeral and memorial rites, we can conditionally distinguish three cycles. The first cycle includes the rituals observed within the period after a person’s death before the body of the deceased is carried out of the house; the rituals of the second cycle are performed when the body of the deceased is carried out of the house, on the way to the cemetery, during the burial and on the way back after the burial. The third cycle includes the rituals observed after the burial until the anniversary of the person’s death. This is also a whole system of views based on people’s beliefs and religious precepts. New religious trends (the ideas of pure Islam) and globalization and urbanization processes have not affected the foundations of the funeral and memorial rites. The changes have affected the material component: costs for funeral events and commemoration of the deceased (fixing of the headstone) have increased. Almost up to the 1980s, the body of the deceased city dweller was buried in the village that the deceased man or woman was from. In recent decades, new cemeteries have appeared in towns. In general, Islam has managed to press greatly the ancient pagan rituals that developed over many centuries, but this fact does not exclude the preservation of some ancient ideas and elements of pre-Islamic rituals in the funeral rites. Besides, the common Muslim character of the funeral rites could not completely suppress the ethnically specific features: due to some elements (as a rule, in the memorial part), every Dagestan nationality is recognized even in urban conditions.
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Laughlin, Mary Mc. "Keening the Dead: Ancient History or a Ritual for Today?" Religions 10, no. 4 (March 29, 2019): 235. http://dx.doi.org/10.3390/rel10040235.
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In his 1909 work ‘Rites De Passage’, Arnold van Gennep acknowledges that a ritual often contains ‘rites within rites’. So, it was with the ancient ritual of the Irish wake, at the center of which was another ritual, that of the keen, the Irish funeral lament. The past tense is used tentatively here, as in this article the author explores the resilience of the ritual and how, rather than becoming extinct, the keen seems to spend periods of time underground before erupting again in a new form, attuning itself to a more contemporaneous social situation. Drawing on ethnographic and bibliographic research undertaken between 2010 and 2018, the author traces some of the history of the keen within the ritual of the Irish wake and funeral and gives instances of how it is being reconfigured in the 21st century. This continuation of the ritual, albeit in a new format, seems to speak to a deep emotional and spiritual need that may not be satisfied by more conventional religion in Ireland. Finally, the author considers the keen’s relevance and place in Irish society today.
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Hyeon, Seung-hwan, and Sook-ja Byeon. "A Study of the Funeral Rites Characteristics of “Gulbongjeongchwalto” in “Garakgukgi”." Research of the Korean Classic 57 (May 31, 2022): 397–430. http://dx.doi.org/10.20516/classic.2022.57.397.
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This study examines the nature of the funeral rites of “Gulbongjeongchwalto” presented in the story “Garakgukgi” from the Samgukeusa. “Garakgukgi” is the mythical story of the birth of the ‘Su-ro’. Since myths are transmitted along with rituals, the character and meaning of the myths of aqueducts can be understood concretely only when the ritualistic aspects appearing in the myths of aqueducts are clearly identified. In “Garakgukgi,” the portion pertaining to the birth of “Su-ro” is subdivided into two parts: before and after the birth of Su-ro. The birth of Su-ro signifies the emergence of a new king, while simultaneously signifying the death of the former ruler. In other words, the birth of Su-ro in “Garakgukgi”contains two events: the rite for the birth of a new king and the funeral rites of the former ruler. This is also illustrated through the placement of the tomb of the ancient ruler, “Jiseokmyo,” above that of “Gujibong,” and the rite for the birth of a Su-ro being performed on Gujibong. In this study, folklore materials handed down until today were used to investigate the characteristics of the funeral rites of “Gulbongjeongchwalto.” First, we examined the relationship between the custom of “Jejeol” and “Gulbongjeongchwalto” among the funeral methods handed down in Jeju Island today. Second, we discovered the tradition of singing and dancing to pray for the birth of a new life in the funeral process through the “Dasiraegi”, a funeral method in Jindo where the ancient funeral method called “double funeral” is handed down. “Gulbongjeongchwalto” and “Gujiga” performances consist of praying for the birth of descendants and the transmission of sacredness, raising the possibility that it would be passed down to future generations.
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Petrov, Igor G. "CLOTHING OF A DECEASED IN THE CONTEXT OF FUNERAL AND COMMEMORATIVE CUS-TOMS AND RITUALS OF THE CHUVASH." Vestnik Chuvashskogo universiteta, no. 4 (December 25, 2020): 86–99. http://dx.doi.org/10.47026/1810-1909-2020-4-86-99.
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Funeral and commemorative ritualism as a set of magical and religious rituals related to the burial of a deceased, is a rich historical and ethnographic source. These rituals are rooted in the thickness of centuries and reflect the most ancient beliefs and ideas. Despite mass Christianization, funeral and commemorative customs and rituals of the Chuvash people preserved many elements of the pre-Christian (pagan) funeral cult. Household items, including clothing and individual items play an important role in the organization of substantive processing of funeral customs and rites. Being included in the ritual action, they brought in additional information about the essence of the performed actions, enhanced their sensory perception and acted as expressive markers and symbols. In this context, magical perceptions and actions with the clothing of a deceased are of particular interest. Almost at every stage of the funeral rites, the Chuvash performed a number of purposeful actions with the clothes of a deceased that were aimed to accompany step-through the deceased from the profane to the sacred space or to the world of ancestors. In the form of rudiments, they still exist at present time.
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Shardarbekuly, Akymbek Yeraly, and Shagyrbaev Mambet Saparbekovich. "Rite of burial of a dog in the ancient and medieval population of Kazakhstan(based on materials from the medieval settlement of Koskuduk)." Turkic Studies Journal 4, no. 3 (2022): 17–43. http://dx.doi.org/10.32523/2664-5157-2022-3-17-43.
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Examples of dog burial are often found in Kazakh archaeology. The history of identifying such symbolic burials of this animal goes back centuries. The burial of a dog at the gates of the city was revealed during a study of the medieval site (hill fort) of Koskuduk in the Shui Valley. There are no direct analogies to our burial of a dog at the gate; in contrast, dog use in funeral rites in many studies is limited to illustrations from some sites and covers a particular chronological period in the scientific literature. 43Акымбек Е.Ш., Шагирбаев М.С. Turkic Studies Journal 3 (2022) 17-43The purpose of the article: to give a comparative analysis of the funeral rite of the dog at the gates of the medieval settlement of Koskuduk in the context of the funeral rites of Kazakhstan and neighboring regions. Increasing respect for the dog among the Turkic peoples can be traced in oral tradition, folklore with dog images, in proverbs and sayings, in phrases and idioms, in the observance of rituals.In the process of research, we found that finding a dog in funeral rites originates from the Stone Age, undergoes a number of changes in the Middle Ages and has continuity in modern rites of Turkic peoples.Based on the data obtained as a result of the study, an analysis of similar rituals available in modern Kazakh ethnography, the authors of the article note that the inner meaning of the burial of a dog at the gates of the medieval hill fort of Koskuduk may have been «farewell to the old habitat» and the burial of a dog in complexes means – the embodiment of the image of the «eternal watchman».
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van 't Spijker, Gerard. "The Role of Social Anthropology in the Debate on Funeral Rites in Africa." Exchange 34, no. 3 (2005): 248–68. http://dx.doi.org/10.1163/157254305774258654.
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AbstractIn view of the actual debate on funeral rites in Christian Churches in Africa, a revision of the old position of missionaries that forbade all traditional ritual concerning death as belonging to paganism should be undertaken on the basis of social anthropological research which analyses structure and function of the funeral practices. Thus the mourning rites are understood as means of purification and reconciliation of the bereaved extended family. Parallels between African rituals and those of Israel of the Old Testament may also be taken into account. The efforts towards contextualisation of the Christian message in days of mourning by the ancient Ethiopian Church and by churches in Zimbabwe of today may serve as guidelines for developing rituals marking the end of mourning focused on reconciliation and the victory of life over death.
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Bekbolotov, Akinbek. "FUNERAL RITES AND BELIEFS IN THE EPIC "MANAS"." Alatoo Academic Studies 23, no. 3 (September 30, 2023): 213–24. http://dx.doi.org/10.17015/aas.2023.233.23.
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The article examines the ancient mythological ideas of the Kyrgyz people, as well as the Turkic Mughal peoples about the belief in ghosts, as well as Myths and legends found in the epic "Manas" (S. Orozbakov, S. Karalaev, M. M. Chokmorova). At the same time, the epic tells how the ghost of fallen heroes, in order to protect their people, their offspring, when heroes die on the battlefield, why they do not throw their enemies to the ground when they fight, with all their might take the hero's body out of the hands of their enemies and what danger his descendants pose if his the corpse remains in the hands of the enemies. Based on the epic "Manas", along with an analysis of magical beliefs about why the hero Manas was given to a secret place, attempts to alleviate sin in this world when a person enters the afterlife, rituals in which, along with the Islamic religion, early beliefs are intertwined, as well as a person's worldview along with classical ones are given in relative order. variants of the epic "Manas".
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Kadyrov, Rasim Reshatovich. "Religious syncretism in the funeral and memorial rites of the Crimean Tatars in modern times." Genesis: исторические исследования, no. 1 (January 2024): 44–51. http://dx.doi.org/10.25136/2409-868x.2024.1.69554.
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The author touches upon the funeral and memorial customs and rituals of the Crimean Tatars, in particular their content and transformation. The main purpose of the study is to examine the mutual influence of religions and identify elements of ancient pre-Islamic beliefs in the funeral culture of the Crimean Tatars during the late XVIII-early XX centuries. Based on this, the author of the work had two main tasks: 1. To highlight and characterize the main customs and rituals that formed the funeral and memorial complex during the specified period; 2. to highlight the rituals that are conditioned by religious prescriptions and rituals formed as a result of the mutual influence of ancient Turkic views with Islamic religious norms. In general, based on the fact that customs and traditions imply an inherited set of behavior, studying the ritual component will allow us to assess the stability of the development of the spiritual culture of the Crimean Tatars. An analysis of ethnographic descriptions, diaries and records of travelers published in the XIX - early XX century was carried out on this topic. The 20th century allows us to reconstruct the funeral rite and identify elements not related to religious dogmas. The novelty of the research lies in the fact that the conducted rituals are considered through the prism of Islamic doctrine, which allowed us to partially determine the degree of religious syncretism in the culture of the Crimean Tatars and identify specific elements associated with ancient pre-Islamic views. As part of the study, it can be concluded that Muslim religious norms were generally observed. Among them: the order for the speedy burial of the body, the correct corpse laying and the vestments of the deceased. At the same time, there are separate descriptions of the funeral rite, where some variability in the performance of rituals is presented, in particular, improper sitting of the corpse and the presence of inventory, which is explained by religious competence and the preservation of echoes of ancient pre-Islamic cults. The echoes of ancient cults are mainly traced in memorial rites, through a ritual meal. Cooking, especially the food that the deceased loved, refers us to the veneration of the cult of ancestors, which was represented among the Turkic-speaking tribes before the adoption of Islam. At the same time, since the meals were accompanied by the recitation of prayers for the deceased, they were firmly associated with religious norms among the inhabitants.
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Plotnikova, Anna. "Names of Memorial Days in the Traditions of Eastern Serbia: Ethnolinguistic Aspect." Slavianovedenie, no. 6 (2022): 98. http://dx.doi.org/10.31857/s0869544x0023262-1.
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The article examines the terminological vocabulary of one of the stages of funeral and memorial rites, fixed at the border zone of the Slavic and non-Slavic traditions of Eastern Serbia. Rites and customs of the Vlachs (obsolete Rus. Valahi, i.e. Wallachians, Serb. Vlasi), who moved to these territories mainly in the XIX century and currently live in villages that are interspersed with Serbian ones, influenced the Serbian folk tradition. The funeral and memorial rites of the Slavs represent the most conservative area of folk rituals and motivating beliefs and prescriptions, less susceptible to changes linked with both globalization and urbanization, and with the influence of neighboring traditions. Nevertheless, due to the fact that the funeral and memorial rites of the Vlachs are exceptionally bright, rich and representative, the considered ethnic complex of rituals could not but have a tangible impact on the Eastern Serbian rituals and representations associated with the transition to another world. The East Serbian dialect vocabulary largely reflects these processes, which is demonstrated in the article by the example of the lexeme pomana («commeration»), widely used in the dialects of North-Eastern Serbia. Meanwhile, the Serbs still retain the original Slavic archaic vocabulary, reflecting the ancient Slavic ideas about the deceased, his needs and necessities in the “other world”. Various types of sources are involved in the study: lexicographic (explanatory, etymological and dialect dictionaries), ethnographic (descriptions of customs, rituals and representations in certain regions of Eastern Serbia), data from the National Corpus of the Serbian Language and the author's own field ethnolinguistic materials (1997–2021).
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Katunarić, Ivana. "Funeral Rites and Customs in the Roman Empire." Pleter 5, no. 5 (February 27, 2022): 43–75. http://dx.doi.org/10.51154/p.5.5.6.
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In the Roman Empire, there were several functions that were performed at the time of the death of the deceased. It all begins with funeral preparation, a ritual that was of particular importance to the inhabitants of the Roman Em-pire. The importance of funerals in all cultures comes from the human need to be able to say goodbye to their loved ones. After the body of the deceased was prepared, that is, washed in warm water, anointed with oils, and decorated with flowers, it would be exposed in the atrium of the house. Afterwards, a pomp or funeral procession starts, accompanied by musicians, mourners, and actors, which leads the deceased to his eternal resting place where the rite of cremation or inhumation will take place. After the funeral, it was obligatory to perform a purification ritual because it was believed that the dead were polluted. With the advent of Christianity, there was a slow change in tomb architecture, and early communities of Christians and Jews began to be buried in underground catacombs. According to the Code of Twelve Plates, burial within the city is pro-hibited and the cemetery is located outside the city walls. To the Romans, tombs were an eternal home in which they lived after death. The most common tombs of the Roman world were shapeless holes in which either vessels with ashes and burnt bones or a skeleton were placed. It all depended on the material possibili-ties and tradition of the family, the appearance of graves and grave sites could vary, and some patrician families could even have private graves. The construc-tion of the mausoleums was also established, but they were more often built by the ruling families. All this information related to the burials of the ancient Romans can be read from two valuable sepulchral reliefs: the relief of the tomb of the Haterii family and the relief of the tomb from Amiternum on which we have depictions of funeral preparations and processions.
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CHARLES-LAFORGE, Marie-Odile. "Rites et offrandes dans la religion domestique des Romains : quels témoignages sur l’utilisation de l’encens ?" Archimède. Archéologie et histoire ancienne Archimède n° 9 (December 2022): 46–58. http://dx.doi.org/10.47245/archimede.0009.ds1.05.
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Résumé Si l’encens trouve sa place dans la plupart des rites publics des religions de l’Antiquité, qu’en est-il sur le plan du culte privé chez les Romains ? Les auteurs anciens, notamment les poètes, évoquent fréquemment la libation du vin et l’offrande de l’encens qui interviennent avant le sacrifice proprement dit. Ceci se retrouve dans les témoignages iconographiques qui sont tout aussi indispensables que les témoignages littéraires pour l’analyse des rites. C’est pourquoi cette étude sera menée à partir des peintures de laraires et objets de culte découverts dans les maisons pompéiennes afin de déterminer quelle est la place accordée à l’encens dans les cérémonies du culte domestique mais aussi lors des rites funéraires. Nous devrions être à même de trouver des témoignages archéologiques de sa présence et d’en tirer des conclusions. Nous les enrichirons par une approche du domaine funéraire à Pompéi afin de compléter nos témoignages sur l’utilisation de l’encens lors des rites organisés par la famille. Abstract Title: Rites and offerings in the domestic religion of the Romans: what testimonies on the use of incense? If frankincense finds its place in most of the public rites of religions of Antiquity, what about the Romans’private worship ? Ancient authors, especially poets, frequently mention the libation of wine and the incense’s offering that occur before the sacrifice itself. Nevertheless, the sacrifices’ scenes don’t give them much importance whereas they are as indispensable as the literary testimonies for the rites’ analysis. Therefore, this study will be carried out from lararia paintings and cult objects discovered in Pompeian houses to determine the place given to incense in the ceremonies of domestic cult but also in funeral rites. We should be able to find archaeological evidence of its presence and draw conclusions. We will complete with an approach to the funerary field to look for evidence of incense use in the funeral in Pompeii.
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DIOUF, Benjamin. "Les rites funéraires en Égypte ancienne et chez quelques ethnies africaines aujourd’hui : éclairage des auteurs grecs." Afrosciences Antiquity Sunu-Xalaat 1, no. 1 (December 2, 2021): 1–19. http://dx.doi.org/10.61585/pud-asasx-v1n101.
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This paper deals with ancient Egyptians, Sereers, Diolas, Dogons, Mossis who tried to find solace in the face of the pain and emptiness of death. So they came to perceive the latter as a continuation of human existence in another world and in another form with the hope of one day seeing their deceased parents again. However, this belief did not prevent them from adopting funeral attitudes and practices, the study of some of which plunges us into the heart of funerals in ancient Egypt, as this study reveals.
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DIOUF, Benjamin. "Les rites funéraires en Égypte ancienne et chez quelques ethnies africaines aujourd’hui : éclairage des auteurs grecs." Afrosciences Antiquity Sunu-Xalaat 1, no. 1 (December 1, 2021): 1–19. http://dx.doi.org/10.61585/pud-asxs-v1n101.
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This paper deals with ancient Egyptians, Sereers, Diolas, Dogons, Mossis who tried to find solace in the face of the pain and emptiness of death. So they came to perceive the latter as a continuation of human existence in another world and in another form with the hope of one day seeing their deceased parents again. However, this belief did not prevent them from adopting funeral attitudes and practices, the study of some of which plunges us into the heart of funerals in ancient Egypt, as this study reveals.
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Devi, Dr S. Jayalaxmi, Dr Oinam Ranjit Singh, and Dr Th Mina Devi. "Mortuary Customs Of The Meiteis Of Manipur: A Historical Study." History Research Journal 5, no. 5 (September 26, 2019): 113–19. http://dx.doi.org/10.26643/hrj.v5i5.8051.
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The rites of passage are the rites and ceremonies that mark a critical transition in the life cycle of an individual from one status to another in a given society. It covers birth, marriage and death. Death is the last crisis in the lifecycle of an individual. Siba means death in local dialect. It is believed that when the soul leaves the body permanently the man dies. The paper is an attempt to throw light on death and related customs of the Meiteis. There were four kinds of funeral systems such as disposal of dead body in the wild place, in the fire, in the earth (burial) and into the water (river). Disposal of dead in the fire (cremation) in Meitei society commenced from the time of Naophangba. But, the practice of cremation was prevalent among the Chakpas from the very early times. In ancient times, dead body was exposed; the dead body was kept throwing about in the Sumang (the space in front of the house) in the Khangenpham and a bird called Uchek Ningthou Lai-oiba which took away the dead body to a river called Thangmukhong in Heirok. Usually, funeral rites were considered as unclean; therefore, the performers had to wash and cleanse their body. They believe in a future life and in the survival of the soul. The data are based on available primary and secondary sources.
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Noy, David. "Building a Roman Funeral Pyre." Antichthon 34 (November 2000): 30–45. http://dx.doi.org/10.1017/s0066477400001167.
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Until the second century A.D., the bodies of most people who died at Rome and in the western provinces of the Empire ended up on a funeral pyre, to be reduced to ashes which would be placed in a grave. The practical arrangements for this process have attracted some attention from archaeologists but virtually none from ancient historians. In this paper I shall try to combine literary and archaeological evidence to reconstruct how the pyre was prepared. I hope that this will provide a fuller background than currently exists for understanding the numerous brief references which can be found in Roman literature and the two surviving representations of a pyre (other than an emperor's) in Roman art. Cremation had different traditions in different areas, e.g. as an elite practice in parts of Gaul, even if ultimately it ‘may have been thought of as a sign of allegiance to Rome.’ There clearly were local differences, not just between provinces but between places quite close together, as well as changes over time, but many of the rites of cremation appear to have been similar throughout the Western Roman Empire, illustrating what Morris calls ‘a massive cultural homogenisation of the Roman world at a time when political and economic regionalism was increasing’.
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levi, jane. "Melancholy and Mourning: Black Banquets and Funerary Feasts." Gastronomica 12, no. 4 (2012): 96–103. http://dx.doi.org/10.1525/gfc.2012.12.4.96.
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The article investigates a range of lavishly staged banquets evoking death and funerary rituals in history and fiction, comparing them with actual funerary practices involving food. Examples discussed range from the ancient world (Greece, Rome, Egypt) to Renaissance Italy, early modern Britain, and eighteenth and nineteenth century Britain and France. By exploring the symbols of food and dining as entertainment and ritual, it contrasts the elaborate melancholy of the black banquet with the cathartic effectiveness of the funeral feast, and assesses the heightened impact of the borrowing of funerary symbols for entertainment in periods where such rites had a much more prominent role in daily life. It concludes that whereas the funeral feast has a constructive contribution to make to the process of mourning, the black banquet is little more than a gratifyingly macabre—if entertaining—indulgence.
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Levchenko, Ilya E. "Farewell Meeting (Sociology of Funerals)." Koinon 2, no. 4 (2021): 101–15. http://dx.doi.org/10.15826/koinon.2021.02.4.042.
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The article is devoted to identifying the features of a farewell meeting — funeral. They represent the ritual design of the wires of the deceased into the space of death, guaranteeing a safe crossing of the border between them for the living. Despite the historical, cultural and ethno-confessional differences, a common algorithm and similar features can be found in the farewells to the deceased. A retrospective analysis of the rites showed that at all times there was a “stratification” of funeral ceremonies. In the 20th century, the secularization process abroad led to a significant reduction in funerals performed in accordance with religious rituals. Since ancient times, mourning music has set the tempo of funerals. Although the transition from a traditional to a modernized society had modified the farewell to a certain extent, their fundamental features remained unchanged — the demonstration of love and respect for the deceased, the rites of carrying out the body and the funeral procession to the place of his last resting place. Classification of funerals is carried out on a variety of grounds (the number of deceased, the social status of the deceased, technology, duration, etc.). According to customs, at certain stages or in certain funeral rituals, the participation of children, women (especially pregnant women), seriously ill, elderly people, etc. is restricted or prohibited. Along with strictly regulated ceremonies, emergency funerals occur in people’s lives when the duration of rituals is shortened, or they are not observed at all — in conditions of hostilities, natural or man-made disasters, pandemics. By their “nature” funerals are multifunctional — they perform sanitaryhygienic, ritual, psychotherapeutic, consolidating, identification, memorial and other functions. In general, funerals can be considered as a “chain” of oppositions: completion — beginning, break — connection, farewell — meeting, etc.
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Ruslan I., Seferbekov. "Family and household rituals of the peoples in Dagestan: a historiographical review." Kavkazologiya 2022, no. 3 (September 30, 2022): 360–75. http://dx.doi.org/10.31143/2542-212x-2022-3-360-375.
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Based on historical-comparative, typological, chronological, and systemic general scientific methods, the article gives a historiographical review of pre-revolutionary, Soviet and recent his-torical, and ethnographic sources, as well as literature on the family rituals of the peoples of Da-gestan. In the Soviet and Russian ethnographic tradition, these rituals are usually attributed to the rituals of the life cycle - birth, reaching maturity, changing social status, marriage, death, and bur-ial. Rites of the life cycle are a group of rites that mark the main stages in the life of each member of society. They have ethno-cultural significance, since they are directly related to local, in partic-ular, ethnic identity and act as an important mechanism for the formation and preservation of the stability of traditional culture. According to the author, pre-revolutionary historiography, present-ed by Russian and local Russian-speaking authors, was descriptive. Under the influence of the Marxist-Leninist ideology and the class approach in describing the phenomena of culture and life, Soviet historiography, represented by metropolitan and local ethnographers, was engaged in fixing marriage, family, wedding, maternity and funeral rites and customs of relics of ancient forms of family and marriage, pre-monotheistic beliefs, and party functionaries - the fight against obsolete harmful remnants and introducing new rituals into socialist life - Komsomol and no alcohol wed-dings, etc. Both Soviet and post-Soviet authors, describing family rituals, focused on clarifying the traditional layer and new customs. The latest historiography of family rituals pays attention to the transformational processes in them under the influence of globalization, modernization, and urbanization. Giving the nomenclature of historians and ethnologists of modern, Soviet and mod-ern times engaged in the study of wedding, maternity and funeral rites of the peoples of Dagestan, the author also conducts researchers of family life among other peoples of the Caucasus and Rus-sia.
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SARR, Mouhamadou Nissire. "Prêtres et prêtresses des peuples des anciennes civilisations de la vallée du Nil : essai de comparaison avec ceux des civilisations de l’Afrique moderne." Afrosciences Antiquity Sunu-Xalaat A1, no. 1 (December 6, 2023): 30–48. http://dx.doi.org/10.61585/pud-asasx-a1n102.
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This text is a contribution to the history of priests and priestesses in ancient Africa (Egypt, Nubia and the rest of modern black Africa). It is based on iconographic, epigraphic and textual documentation. The author compares these sources to write a page of history on the functioning of the priesthood in Nilotic societies. This priesthood was assumed by both men and women working in the various royal courts. They were responsible for providing religious worship and observing funeral rites and practices in order to stabilise social life and resolve the contradictions between the living and the dead
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Kovacheva, Lidija. "The Funeral Customs in the Folk Traditions of Greece and the Territory of the Republic of Macedonia." South East European University Review 9, no. 1 (September 1, 2013): 35–45. http://dx.doi.org/10.2478/seeur-2013-0004.
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Abstract This paper explores the parallel interpretation of the funerals, the folk beliefs and the symbolic understandings of funeral customs in the Greek and the folk tradition in the territory of the Republic of Macedonia. Most of the Greek funeral customs, as well as those in the Macedonian folk tradition, can be connected with those that were practiced in other people and in other times. Although impression is gained that the ancient funeral customs have been forgotten, they have lived their development thus as they could, with the aim to satisfy the living and to give expression of human grief, pain, enthusiasm and even hope. In the Greek and Macedonian folk traditions, old beliefs and rites are present today as well in these areas. In some places they have been altered as a result of the contemporary views, and in some rural areas are almost identical as in the time when they first appeared. The aim is to show the similarities and differences within the scope of the funeral and magical - ritual actions between these two folk traditions that begin immediately after the death of a loved one and continue until the funeral. This paper will also offer a comparative analysis of the funeral customs between the Greek and the Macedonian folk tradition by observing the rudiments of the funeral customs that were practiced in the past. In certain cases they have been altered as a result of modern views, and in some rural areas they have remained unchanged
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Eshboevich, Toshboev Furqat, Ropiev Allayor Saydullaevich, and Jumaev Jo'rabek Boboqul Ogli. "The reflection of migration processes in the funeral rites of the population of ancient ustrushana." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 4 (2021): 1281–86. http://dx.doi.org/10.5958/2249-7137.2021.01257.x.
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Kozlov, M. M. "The problem of the existence of ancient Slavic pagan priests in VI-VII centuries." Ukrainian Religious Studies, no. 45 (March 7, 2008): 52–56. http://dx.doi.org/10.32420/2008.45.1896.
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No nation can exist without its own religious cults and traditions. The practical absence of records of the presence of pagan priests in our ancestors, the bearers of knowledge, beliefs and rituals, testifies only to the careful deliberate destruction of important aspects of national history. Some pages in the history of the Eastern Slavs are simply crossed out from the chronicles and replaced by pious stories in line with Byzantine hagiography. An example in this regard is the description of the baptism of Kiev under Prince Vladimir, which obviously had nothing to do with the real events. The pagan rites and traditions in the annals were changed beyond recognition and took the form of fairy tales and legends. Very interesting in this regard are the descriptions of the funeral rites related to the death of Prince Igor, which were transformed by the chronicler Nestor into the legend "On the revenge of Princess Olga Derevlyany". Even the term "priest" in ancient Slavic sources was replaced by the word "magician" or "old man". Because of all these facts, a fairly authoritative hypothesis has emerged in national historical science, according to which the Eastern Slavs did not have any "pagan priests" at all.
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Galieva, Farida Gabdulkhaevna. "FINNO-UGRIC-TURKIC ETHNOCULTURAL COMMUNITY IN THE FUNERAL RITES OF THE BASHKIRS." Yearbook of Finno-Ugric Studies 14, no. 2 (June 29, 2020): 336–45. http://dx.doi.org/10.35634/2224-9443-2020-14-2-336-345.
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The article studies the different stages of formation and development of Bashkir funeral rites in the Ural-Volga region of the Finno-Ugric-Turkic community. The first stage (2000 BC - the first half of the first millennium AD) is characterized by the formation of the Finno-Ugric ethnic base of the population in the region, which maintained ties with neighboring Eastern regions and eventually expanded contacts with southern regions, including the areas of ancient Bashkir tribes. The author discusses examples reflecting the ethnic and cultural ties of Bashkir ancestors to the peoples of Siberia, the similarities of their mythological concepts, such as the ways of passing through cremation, burial ceremonies, ground-based burial and burial mounds, which is supported by the archaeological material. The second stage (early Bulgar, the period of Volga-Bulgaria and the Kazan Khaganate) is considered a Finno-Ugric-Turkic ethnocultural community. In different geographical areas Bashkir, Udmurt and Mari peoples used the same type of burial structures (log, wooden). In the third stage (the second half of the 16 century - beginning of the 20 century) the community of the peoples in question strengthened through the process of Islamization, Turkification, and the shift to a Bashkir ethnic identity of the Finno-Ugric population. In the fourth stage (Soviet and post-Soviet era), the momentum of the previous tendencies continued. The influence of Turkic neighbors reflected in the funeral rites of the "pagans" (orienting the faces of the buried to the East, grave niches). At the same time, Bashkirs maintained pre-Islamic customs, or rejected Sharia norms for practical reasons (grave niches were not built because the soil was too loose). The Soviet period also led to the emergence of a common layer of culture.
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Бравина, Р. И. "“Dance of the Deceased Brides”: Occasional Practices in Yakut Funeral Rites." ТРАДИЦИОННАЯ КУЛЬТУРА 25, no. 1 (March 29, 2024): 137–49. http://dx.doi.org/10.26158/tk.2024.25.1.009.
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Статья вводит в научный оборот неопубликованные ранее фольклорные тексты об окказиональных обрядах якутов, связанных с традиционными представлениями о смерти и воскрешении/продлении жизни. Первая группа источников содержит предания вилюйских якутов о трехкратном перезахоронении дочери матерью-шаманкой. С целью вернуть ее в мир живых мать ежегодно устраивала летний праздник ысыах, где умершая, поддерживаемая подругами, «участвовала» в ритуальном танце осуохай, пластически воплощающем обращение-моление к небесным божествам айыы, дарующим и сохраняющим жизнь на земле. Во вторую группу вошли предания центральных и вилюйских якутов о похоронах умерших невест по сценарию свадебного обряда кыыс сюктэр «переезда невесты в дом жениха». Участники похорон, управляя телом усопшей, имитировали пространственное перемещение невесты (церемония вывода из отчего дома, ритуальные поклоны, торжественный отъезд верхом на коне). В статье предлагается структурно-семиотический анализ окказиональных действий в обряде погребения. В первом сюжете стремление матери удержать дочь среди живых заставляет ее вскрыть могилу с последующим вторичным погребением. Во втором сюжете обыгрывается свадебный обряд перехода, закрепляющий за умершей невестой статус замужней женщины. Возможно, исходными прототипами рассматриваемых окказиональных практик и связанных с ними верований являлись вторичные и потревоженные погребения, фиксируемые в древних археологических культурах Евразии. This article presents previously unpublished folklore texts about occasional rituals of the Yakuts that are connected to traditional beliefs about death and resurrection or the prolongation of life, and it offers structural-semiotic analysis of actions performed in the funeral ritual. The first group of materials contains legends of the Vilyui Yakuts about a three-fold burial of a daughter by a shaman mother. To bring her daughter back to the world of the living, one legend tells how the mother annually organized the ysyakh summer holiday, supported by her friends. She participated in the ritual osuohai dance that enacts an appeal-prayer to the heavenly deities of ayyy, who bestow and preserve life on earth. The mother’s desire to keep her daughter among the living leads her to open the grave, followed by a subsequent re-burial. The second group of material includes legends of the central and Vilyuisk Yakuts, one of which describes the funeral of deceased brides according to the scenario of the kyys syukter wedding ceremony, “moving the bride to the groom’s house.” The funeral participants control the body of the deceased, imitating the spatial movement of the bride (this includes a ceremony of taking the body from the father’s house, ritual bows, and a solemn departure on horseback). The wedding rite of passage is reenacted, solidifying the status of the deceased bride as a married woman. It is possible these occasional practices and associated beliefs are associated with disturbed gravesites, documented in archaeological studies of ancient Eurasian cultures.
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Keidun, Irina B. "STRUCTURE AND ROLE OF THE RITE OF PASSAGE IN THE MOURNING CEREMONIES IN ANCIENT CHINA (FOLLOWING THE "LI JI" CONFUCIAN TREATISE)." Study of Religion, no. 1 (2019): 67–76. http://dx.doi.org/10.22250/2072-8662.2019.1.67-76.
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In each and every culture death is regarded as the most important event during the course of a person’s lifetime. The living were obliged to strictly follow the rules, governing the funeral and mourning rites in order to safeguard the passage of the deceased into the “other” world. On top of that, abiding regulations helped to neutralize the danger that appeared during the transit period and was a result of an interaction between life and death, it also helped society to restore its balance and to make sure it can peacefully continue its existence.Confucian culture too placed a big emphasis on the matters regarding the burial of the deceased and the following mourning after them. The “Li ji” canonical treatise, composed in the I century BC, contains a lot of various instructions regarding the mourning rites. These regulations, analyzed in the paradigm of concept of the rite of passage by A. van Gennep, allow to conclude that the mourning rite of ancient China does in general breaks down into the same stages as the other ceremonies of passage.
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Kapalbaev, Oktyabr. "KANDAGAY IS THE PAST THROUGH THE CENTURY." Alatoo Academic Studies 2021, no. 4 (December 30, 2021): 304–12. http://dx.doi.org/10.17015/aas.2021.214.35.
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The article considers the special significance and attitude in the history and life of the Kyrgyz (nomadic) people to kandagay (trousers maded from special leather), which for many times the men of the Kyrgyz people wore to participate in wars, races, holidays and funeral rites. In the beliefs of the ancient Kyrgyz people it is said that wearing these pants man, had a special power and patronage. That’s why, the kandagay were worn mainly for participation in battles, in national competitions for strength and agility, single combats. In the manufacture of kandagay, skins of wild goats that reached a certain age were used. The article shows that this attribute has a valuable significance in the culture of nomadic peoples.
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Golovchenko, Nikolay N. "Spearheads from the Museum of Altai State Pedagogical University: Funeral Rites of the Upper Ob Peoples in the Early Iron Age." SibScript 25, no. 6 (December 16, 2023): 715–25. http://dx.doi.org/10.21603/sibscript-2023-25-6-715-725.
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The Museum of History and Local Lore (Altai State Pedagogical University) contains a vast collection of weapon items from the Early Iron Age. Most of the artifacts were obtained by the famous Siberian archeologist Alexei P. Umansky. This article introduces the burial semantics of two iron spearheads from archeological sites Novotroitskoye 2 and Maslyakha 1. These artifacts have already been described in several theses on the ancient military art of the Upper Ob Valley. However, they remain understudied in terms of local funeral rituals in the second half of the 1st millennium BC. The author used some rare archival materials from the museum of the Altai State Pedagogical University to give a new perspective to the spearheads from the Upper Ob. The contextual analysis involved related finds from the burial sites of Bystrovka 1, Bystrovka 2, and Kamenny Mys. It made it possible to interpret the role of weapon in the rite of passage. Unusual and symbolically broken items could represent event sacralization, which was a widespread adaptation strategy for integrating objects and ideas into the funeral practice of a multicultural community.
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Pollock, Susan. "Of Priestesses, Princes and Poor Relations: The Dead in the Royal Cemetery of Ur." Cambridge Archaeological Journal 1, no. 2 (October 1991): 171–89. http://dx.doi.org/10.1017/s0959774300000342.
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Archaeological discoveries of dead individuals, usually in the form of burials, have frequently captured the imaginations of public and professional audiences alike. In addition to the allure of exotic artefacts and seemingly bizarre funeral rites, burials offer rich possibilities for investigating myriad aspects of past social, cultural and even individual life. This discussion focuses on one of the more renowned archaeological excavations of an ancient cemetery, the Royal Cemetery of Ur. Consideration of who was and who was not buried in the cemetery suggests that cemetery burial was the prerogative of those people who were closely attached to ‘public’ institutions. This leads to a number of observations on Sumerian treatment of the dead and attitudes toward death, as these can be approached from archaeological and textual sources.
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Kim, Yun-Jung. "The Acrossing of Ancient Rites and National Institutions in the late Chosun Dynasty — Focused on The Discussion about Family Funeral during the National Funeral." Korean Studies ll, no. 36 (July 2018): 339–72. http://dx.doi.org/10.36093/ks.2018..36.010.
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Sherkova, T. "Traditions and Innovations in Funeral Rites for the Social Elite in Predynastic and Early Dynastic Egypt." Bulletin of Science and Practice 7, no. 8 (August 15, 2021): 359–84. http://dx.doi.org/10.33619/2414-2948/69/42.
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Elite necropolises are the most important sources for studying the process of the formation of early states. In Ancient Egypt, this process took place over a long period of development of the sedentary culture Naqada, which developed in the 4th millennium BC, from its early phases to the final stages, when the political unification of Egypt took shape. Analysis of the burial architecture of elite burials from Hierakonpolis and Abydos, iconography, motifs and images depicted on ritual objects from tombs of the Late Dynastic and Early Dynastic times continue the scenes of hunting and battles characteristic of the earlier phases of the Naqada culture. However, their style is changing. The motives associated with the king as the protector of society, a successful warrior responsible for the stability and prosperity of Egypt come to the fore. Traditions and innovations, being oppositions, nevertheless work in an integral field, a kind of cultural and historical unity. And in terms of the socio-cultural development of Egypt, the elite necropolises of the Predynastic and Early dynastic periods provide extremely important and objective information about the formation of the first state in Egypt.
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Kukushkin, I. A. "World view and traditions of the population of the Andronovo historical and cultural community (according to the funeral rites)." Archaeology and Ethnography 17, no. 5 (2018): 87–98. http://dx.doi.org/10.25205/1818-7919-2018-17-5-87-98.
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Purpose. We aimed at studying the traditions and world views of the Andronovo population of the steppe bronze. Due to the absence of direct written sources and zoo-anthropomorphic pictorial tradition on the subject, the burial practice of the Andronovo population, whose detailing presupposes the existence of extensive mythological ritual knowledge concentrated in the worldview sphere, is the foreground of research as the main informative base. Results. The earliest evidence that specifies certain aspects of the worldview of the ancient society appears at the dawn of the Andronovo era. The finds of stone and bronze maces are curious, which, obviously, marked the patrimonial military aristocracy, closely connected with the cult of the military deity. Of great interest are paired and double burials in which a man and woman were buried. It can be assumed that such a burial rite is a practical realization of the sacred marriage, the participants of which are heterosexual twins, close in content to Yama-Yami or Yima-Yimak. Regular reproduction in the funeral practice of the ritual of twin burials indicates that the heterosexual twins were given a significant place in the religious and mythological system of the ancient society. A certain place in the system of religious priorities was occupied by twins of the same sex, in particular males, such as, for example, the Vedic Ashvins. Double burials of the deceased of the same sex in specially prepared burial chambers, where skeletons of different sexes are usually located, are excluded, which excludes their marriage relations and makes us see in the ritual contemplated a twin, possibly, a ritual burial. There was another, more complex and rare rite of the triple burial, which includes a woman occupying the central place and two men located on each side. Such triple burials symbolize the triune image of the goddess and two twins, obviously the elder and younger, widespread in Indo-European mythology. Conclusion. Based on the well-known mythology of the funeral rite reproduced in the ritual, a whole series of sacred actions are observed pointing to the developed cults of various deities close to the Indo-Iranian pantheon and playing a fundamental role in the religious mythological representations of the ancient society. However, it should be borne in mind that the polytheism of antiquity is a dynamically changing system rather than a static, «petrified» structure, which visually demonstrates the successive stages of the social and economic development of the society itself.
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Morrow, William S. "Mourning for Tammuz: Prophecy and Projection in Ezekiel 8:14." Journal of Biblical Literature 141, no. 4 (December 15, 2022): 653–72. http://dx.doi.org/10.15699/jbl.1414.2022.4.
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Abstract While many commentators take Ezek 8:14 at face value, ancient Near Eastern parallels call this understanding into question. Both East and West Semitic sources indicate that mourning rituals for a goddess’s dead consort were carried out in state-sponsored temples that symbolized the goddess. Since this does not accord with what is known about the Jerusalem temple in the early sixth century BCE, it is probable that the visionary writer of verse 14 has projected onto the temple observances for the dying god that did not belong to it. There are indications, however, that his mourning rites were also observed in less formal settings. Women were prominent participants in these popular rituals (as they were in funeral observances in general). It is likely, therefore, that the author of verse 14 knew of mourning rites for a dead god observed in Judah outside of the temple context. Since Ezekiel indicted illegitimate cultic activities that took place throughout the nation for defiling the central sanctuary, the vision of ritual mourning for Tammuz buttressed the prophet’s claim that YHWH had decided to abandon the temple. As it is uncertain that women in Judah called the dead god “Tammuz,” the use of that divine name may come from Ezekiel.
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Petrov, Igor G. "CENOTAPH GRAVES OF THE CHUVASH PEOPLE AND RELATED RITES AND BELIEFS." Vestnik Chuvashskogo universiteta, no. 2 (June 30, 2022): 89–97. http://dx.doi.org/10.47026/1810-1909-2022-2-89-97.
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The cult of ancestors is an important and integral part of cultures of many peoples, including the Chuvash. Following this cult, the relatives of the deceased people held complex funeral and memorial rites. In addition, honoring the dead, they erected tombstones and structures in cemeteries. They were erected not only to the deceased relatives, but also to those who, due to various circumstances, died and were buried in a foreign land. In science, such structures and monuments have been given the name «cenotaphs», i.e. empty graves. The tradition of installing commemorative signs imitating the burial is common among many peoples and has been known since ancient times. The research is devoted to the study of cenotaphs of the Chuvash and related rites and beliefs. The paper analyses the data of the ethnographic literature on the subject, as well as field materials that the author obtained during the expeditions of 2014, 2021 on the territory of the Almetyevsk district of the Republic of Tatarstan and the Chelno-Vershinsky district of the Samara region. Cenotaphs in their appearance are not different from ordinary burials. They have the same traditional tombstone structures as all the others. Nevertheless, cenotaphs have the common feature – the absence of the body of the deceased. However, such burials cannot be considered completely empty because, for the symbolic replacement of the deceased, the Chuvash buried the earth brought from the place of his burial. However, according to the author, in the past, the Chuvash people could use his clothes or other personal items to replace the body of the deceased. This is indicated by some magic actions and techniques that have been preserved by the peoples neighboring the Chuvash, for example, the Mari and Udmurts. In addition, attention is focused on the unconditional location of cenotaphs away from the cemetery or on its outskirts, which was also due to the ancient religious beliefs of the Chuvash people.
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Mokshina, Elena N., and Mikhail I. Svyatkin. "Religious Rites and Holidays of Mordovian-Erzya, Related to Housing and Economic Buildings." Humanitarian: actual problems of the humanities and education 20, no. 2 (August 20, 2020): 145–53. http://dx.doi.org/10.15507/2078-9823.050.020.202002.145-153.
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Introduction. The article discusses the religious rites and holidays of the Mordovian-Erzya associated with housing and outbuildings. The venue for a large number of them was the house (kudo). Currently, many of these traditions have been lost or transformed under the influence of Christianity. The authors pay attention to the relics of the ordinary culture of the Mordva-Erzya surviving at the present stage. Materials and Methods. The research is based on traditional methods of ethnographic science, such as field observation, questioning and interviews, and an integrated approach. Of the methods of historical science, comparative-historical, historical-genetic, problem-chronological, structural-system were used. Among the general scientific research methods, logical, descriptive-narrative, generalization, classification and systematization were involved. To achieve the results of the study, we mainly used materials collected by the authors during field surveys conducted in Erzya-Mordovian villages. Results and Discussion. In the traditional rituals of the Mordovian-Erzya, housing and outbuildings play an important role. They are not only the venue for many ceremonies and festivals, but also have their divine patrons, so people have endowed many buildings with sacred and magical properties. Structural and architectural details of the home have always tried to decorate. At the same time, the traditional decor bore a sacred and protective meaning. Since ancient times, Mordovian has been in contact with many peoples, which has affected its material and spiritual culture. Currently, many Mordovian-Erzya traditions have transformed, but have not completely disappeared. Co-stored, for example, are some wedding and, especially, funeral and memorial rites. The desire to bury and commemorate relatives according to the rules established in the popular milieu became the reason for the existence and passing on of this ritual to subsequent generations. Conclusion. Basically, the dwelling was the venue for maternity, wedding and funeral ceremonies. Therefore, the Mordovian-Erzya especially appreciated and protected her house (kudo) from evil spirits. On holidays, they sought to decorate the house, and ozks prayers were dedicated to the housekeepers, which often ended in offering them sacrificial food. Currently, many rituals and traditions are forgotten, others exist in a transformed form. However, housing and farm buildings play an important role in the life and culture of the Mordovian people.
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Kostyukevich, Yury, Alexandra Kitova, Alexander Zherebker, Shah Rukh, and Eugene Nikolaev. "Investigation of the archeological remains using ultrahigh resolution mass spectrometry." European Journal of Mass Spectrometry 25, no. 4 (April 2, 2019): 391–96. http://dx.doi.org/10.1177/1469066719840287.
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Investigation of the archeological material at the molecular level can reveal the composition of ancient paint, balsamic material, reveal cooking recipes, etc. High-resolution mass spectrometry is a powerful technique with underestimated potential for archeology. Here, we present the investigation of the 3000-year-old archeological remains, identified as parts of internal organs of an Egyptian mummy, using high-resolution Orbitrap mass spectrometry. We observed a diverse number of oxidized classes of compounds: O, O2, O3, O4, O5, N, NO, NO2, NO3, NO4, NO5, N2O, N2O2. Such chemical composition is unusual and we never observed it in our previous studies of petroleum, humic substances, products of wood pyrolysis or other natural complex mixtures. It is possible that such compounds are formed via biodegradation of lipids and other organic material used for funeral rites. We did not observe evidence of the presence of mineral bitumen, although there are many historical records of the use of mineral bitumen for mummification.
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Чшиев, В. (Х ). Т. "New data on the funeral rites of the ancient population of the Caucasus (based on the materials of the monuments of Koban culture of the Late Bronze Age)." Вестник Владикавказского научного центра 24, no. 1(1) (March 25, 2024): 33–35. http://dx.doi.org/10.46698/vnc.2024.1.1.001.
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В статье рассматриваются бронзовые стержневидные булавки с на- вершием в виде бараньих рогов, использовавшиеся древнекавказским населением, оставившим памятники протокобанской эпохи в качестве украшения женской при- чески. По мнению автора, ряд экземпляров таких булавок несет на себе следы наме- ренной деформации, являющиеся признаками ритуала «умерщвления» предметов погребального инвентаря. The article examines the bronze rod-shaped pins with a top in the form of ram's horns, used by the ancient Caucasian population, who left monuments of the Proto-Kobe era as a decoration for a woman's hairstyle. According to the author, a number of copies of such pins bear traces of intentional deformation, which are signs of a ritual of "killing" objects of funeral equipment.
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Yu., Gerasimov, and Korusenko M. "THE BURIAL MOUND OF MOGILNO-STAROZHILSKOE-V IN THE FOREST-STEPPE PRIIRTYSHYE AS A SOURCE ON THE ETHNOCULTURAL HISTORY OF THE REGION." Teoriya i praktika arkheologicheskikh issledovaniy 34, no. 2 (2022): 50–63. http://dx.doi.org/10.14258/tpai(2022)34(2).-04.
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This article explores some issues of the ethnic history of the indigenous population of the Omsk Irtysh region. This paper analyses the materials of the burial mound of Mogilno-Starozhilskoe-V, studied by the authors in 2018–2019. The site is located in the range of the northern forest-steppe of the Tobolo-Irtysh region. Th e burial ground consists of 80 mounds located on a low-lying remnant in the floodplain of the left bank of the Irtysh. As a result of the excavations, 4 burial mounds and a ritual complex associated with memorial rites were investigated. All burials were violated in ancient times for ritual purposes. The revealed details of the funeral rite and the accompanying inventory allowed us to conclude that the site was left by the nomadic population of the 14th — 15 th centuries. The study of historical and ethnographic materials, as well as a comparative analysis of archaeological data, gives reason to believe there is an ethno-cultural connection of this group with the Baraba Turks.
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Savelyeva, E. A. "Ethnocultural relations of the Lower-Vychegda Permians with the population of the Northern Dvina basin in the Middle Ages (based on the materials of the funeral rite of the Chezhtyyag burial ground)." Proceedings of the Komi Science Centre of the Ural Division of the Russian Academy of Sciences 4 (2021): 13–24. http://dx.doi.org/10.19110/1994-5655-2021-4-13-24.
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Funeral rites are one of the most conservative elements of the traditional culture of ancient ethnic groups. One of the characteristic features of the Lower Vychegda variant of the Vym archaeological culture is the plank inter-grave structures - log cabins. At the Chezhtyyag burial ground, they make up 34,2% of all burials. Similar log cabins were found on the burial grounds of neighboring Baltic-Finnish tribes, that allows us to assume that, most likely, the Zavoloch Chud’ is part of the Lower Vychegda Komi. Data from related sciences indicate a Baltic-Finnish component in the ethnogenesis of the Komi-Zyryans, especially clearly traced in the contact areas of the Komi-Zyryans and Baltic Finns, in particular on the Lower Vychegda. Sites belonging to the Vanvizdino and Vym cultures of the Komi-Zyryans’ ancestors have been discovered in the Northern Dvina basin, inhabited, before the Slavic colonization, by the Baltic Finns, which is the evidence of the cross-lane residence of neighboring population groups, and intensive intraregional migrations.
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Chivarzina, Alexandra. "Funeral and Memorial Tradition in Neighbour Slavic and Aroumanian Villages of Macedonia." Slavic World in the Third Millennium 18, no. 3-4 (2023): 35–53. http://dx.doi.org/10.31168/2412-6446.2023.18.3-4.02.
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The Romanian population of the Balkans is distributed unevenly throughout the peninsula. In particular, in Macedonia, the Aromanians mainly live dispersedly within the Slavic settlements, however some city areas and even separate settlements might be considered Aromanian enclaves. In June 2022, a ten-day ethnolinguistic expedition took place in the city of Kruševo and in the villages nearby Bitola (North Macedonia). The purpose of this field survey was to study the Aromanians living close to the Macedonian population in this area. Despite the preservation of the historical memory and their own distinct identity from those around them, the native speakers of the Aromanian very infrequently use their own idiom. In everyday communication and even in the family, the Aromanians give preference to the commonly used Macedonian language. Constant intensive contacts of the Slavic and non-Slavic populations contributed to the linguistic and cultural interference in the traditions under discussion. This article aims to acquaint the reader with the folk tradition on the example of the commemorative practices common in the Balkan region under consideration. The funeral and memorial rite was chosen as the main topic, since it is in its structure that one can find the most archaic elements of traditional folk culture, reflecting ancient mythological ideas. There are also contemporary dialect texts in the Macedonian language, recorded from often bilingual native speakers. Detailed ethnolinguistic descriptions of the funeral and memorial rites give an idea of the archaic elements of the traditional folk culture, borrowed and developed in contacts. The fragments of the Eastern Romanian tradition are reflected in the rituals borrowed and adopted by the Slavs, and vice versa ― the terminological vocabulary was borrowed into Aromanian idiom.
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Zabavin, Viachesiav, and Serhii Nebrat. "Regional peculiarities of the Zrubna/Timber-grave culture tribes’ calendar system." Skhid 5, no. 1 (June 30, 2023): 51–59. http://dx.doi.org/10.21847/2411-3093.2023.5(1).282438.
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The article presents the results of the study on the burial of the Zrubna/Timber-Grave culture (Late Bronze Age) from the mound near the village of Komyshuvate in the North Azov Area in the south of Donetsk Region of Ukraine. The article deals with issues related to some peculiarities of the material and spiritual culture of the ancient population of the Azov steppes, their social organization and funeral rites. Ceramic vessels are the most common category of equipment in the funerary inventory of the Zrubna/Timber-grave culture graves. Finds of pottery with extraordinary ornaments, which researchers interpret as pictograms, proto-literacy, and plot drawings, have always been of particular interest. The calendar ornamentation on the pots of the Zrubna/Timber-grave culture deserves special attention. The pot with the ornamentation, which, according to the authors, was of a calendar nature, comes from burial 1 of barrow 4 of the Komyshuvate cemetery. A detailed analysis of the ornamentation on the pot from this burial allowed us to suggest that the cyclic composition depicted on the ceramic vessel records recurring time periods that were important to the ancient population. Perhaps the ornament also reflects the regional peculiarities of the calendar system of the Zrubna/Timber-grave culture tribes: annual and lunar cycles with the time of transition from the old to the new year.
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Akimova, Elvira, and Tatiana Mochalova. "Dialect Names of Holidays and Rituals as a Reflection of the Cultural and Historical Traditions of the Russian People." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, no. 1 (April 2021): 17–31. http://dx.doi.org/10.15688/jvolsu2.2021.1.2.
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The article studies lexical and phraseological units nominating holidays and ceremonies in Russian dialects, which are spoken on the territory of the Republic of Mordovia. The specificity of nominative processes associated with the naming of a fact that is significant from linguistic and cultural point of view, is determined. The research is carried out on the material taken from the Dictionary of Russian dialects on the territory of the Republic of Mordovia. It has been found that in Russian dialects, the names of religious holidays, which are dedicated to the most revered saints, or the holidays related to a certain time of the year, are actively used. The surviving holidays reproduce elements of the most ancient customs associated with the worship of human deities, the cult of vegetation, water and fire, which magical powers were attributed to. The names of rituals represent a special layer in the dialect corpus. The most illustrative represented are the funeral rite and the rite of baptism. All these rituals are of great importance in the life of the people, since they symbolize a change in the status of a person, his transition from one state to another. The nominations of different phases of wedding ceremony are noted to be most numerous, while funeral and baptizing rites are less representative. The study showed that the names of holidays and rituals in Russian folk dialects reflect cultural and historical traditions, beliefs, customs of representatives of a territorially closed society. They perform peculiar means of representing the ethnic and cultural consciousness of the people.
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Sharapa, M. "Mythological Motives of the Ancestor Worship in the Middle Polissya Ritual Text of the Spring-Summer Calendarian Cycle." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 2(88) (September 5, 2018): 39–44. http://dx.doi.org/10.35433/philology.2(88).2018.39-44.
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Calendarian rites are one of the main components of the spiritual culture of the nation. An important value for reconstruction of the ancient condition of Slavic traditional folk spiritual culture is the study of its polissya variant, in particular the Middle Polissya calendarian ritual of the spring-summer cycle. Development of the phenomena of traditional spiritual culture is uneven, most of the elements do not disappear, but change in the process of stratification, interchange, transition to other spheres of existence, therefore, we consider ritual text in the entity of its components, and we also take into consideration connection of rituals of the spring-summer cycle with other ceremonial spheres, in particular with funeral sphere. The main place in the spring-summer cycle takes commemoration of those who perished after Easter. Also, the cult of the dead in close connection with the cult of nature is clearly traced in the ritual of the Green holidays. The mythological motives of this cult are presented in non-verbal units of the main, religious, attributive, locative, and temporal plans and in verbal units of the Middle Polissya ritual text of the spring-summer calendarian cycle. In the ritual text, the following opposition is being implemented: alive: dead, this world: that world, its: alien, good: evil, meeting: wars, etc., they are part of the ancient folk notions about the picture of the world. Consequently, the study of this calendar cycle requires further identification of such archaic features that are the rudiments of the ancient Slavic traditional folk spiritual culture.
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Shim, Hyeon Cheol. "Review of Bomun-ri Ancient Tomb Investigated by Yoshito Harada." Yeongnam Archaeological Society 98 (January 31, 2024): 67–89. http://dx.doi.org/10.47417/yar.2024.98.67.
Full textAbstract:
In Bomun-dong, Gyeongju-si, there is a wooden chamber tomb with stone mounds (Dolmuji deonneol tomb) called ‘Bomun-ri Ancient Tomb,’ which was investigated by Japanese Yoshito Harada in 1918. Although the contents of the investigation were briefly introduced in 1922, a comprehensive review of the tomb and the meaning of its construction were not properly evaluated.
Many photographs and drawings from the time of the investigation remain as data on the Bomun-ri Ancient Tomb. Based on this data, this paper comprehensively reviewed the structure, construction aspects, and excavated artifacts of the Bomun-ri Ancient Tomb. As a result, the Bomun-ri Ancient Tomb is a medium-sized wooden chamber tomb with stone mounds with a diameter of about 25m, and various accessories, harnesses, bronze vessels, and other prestige items were confirmed, making it possible to estimate the high status of the protagonist. However, the number of buried relics is less than that of the wooden chamber tomb with stone mounds of the same period, the structure is simple, and the fact that it is located on a hill is a unique characteristic feature of the Bomun-ri Ancient Tomb.
Judging by the excavated artifacts, the Bomun-ri Ancient Tomb was built in the first half of the 6th century. This is an example of a phenomenon in which wooden chamber tombs with stone mounds were moved to surrounding mountains from the stage just before the adoption of stone chamber tombs (Dolbang tomb) in the royal capital of Silla. This appearance shows that the wooden chamber tombs with stone mounds were already moved to mountainous areas in the first half of the 6th century due to the lack of cemeteries on flat land, the emergence of new stone chamber tombs, changes in funeral rites, etc. There is a possibility that wooden chamber tombs with stone mounds like the Bomun-ri Ancient Tomb existed in the Seoak-dong area, a new royal graveyard of Silla, in the first half of the 6th century.
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Nesterkina, A. L., and E. A. Solovyeva. "Burial Rite of Stone Cists of the Early Metal Period in Korea and Japan." Problems of Archaeology, Ethnography, Anthropology of Siberia and Neighboring Territories 27 (2021): 581–87. http://dx.doi.org/10.17746/2658-6193.2021.27.0581-0587.
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During the early metal period (10th century BC-3rd century AD), burials in stone structures such as dolmens and stone cists became widespread in Korea and Japan. Burials in stone cists represent a unique and poorly studied theme of the burial culture of the ancient population of these regions. The purpose of this work is a comprehensive analysis of the funeral rite of burials in stone cists in South Korea and Japan. The basic site for the study of burials in stone cists in the territory of Korea is Daepyeongri near Jinju city. Similar burials in stone cists are also noted at the sites of Jouno, Yoshinogari, and Doigahama in Western Japan. The study of the funeral rite of burials in stone cists at these sites revealed the identity of the construction and some features of the funeral rite of these structures. Stone cists are sub-rectangular in the plan built of stone slabs placed on the edge, also with stone slabs on the floor and as overlaps. The dimensions of the cists generally correspond to the height of the buried persons. Burials contained therein were performed, in most cases, according to the rite of the corpse placement on the back. The buried persons lie with their head to the south or east, their arms and legs bent. There is no clear differentiation in the grave goods between male and female burials. It is assumed that a single case of partial burial in Korea is associated with contacts with neighboring Japan. Some features of burial rites may indicate special social status of the buried person: the use of cinnabar, picturesque images on grave ceilings. The presence of the children’s burials in the stone cists in both Korea and Japan refutes the persistent opinion that children were buried only in ceramic urn pots and indicates that social status of some children was equal to the adult members of society at that time.