Journal articles on the topic 'Modes de Higgs et Goldstone'

Higgs and Goldstone modes are collective excitations of the amplitude and phase of an order parameter that is related to the breaking of a continuous symmetry. We directly studied these modes in a supersolid quantum gas created by coupling a Bose-Einstein condensate to two optical cavities, whose field amplitudes form the real and imaginary parts of a U(1)-symmetric order parameter. Monitoring the cavity fields in real time allowed us to observe the dynamics of the associated Higgs and Goldstone modes and revealed their amplitude and phase nature. We used a spectroscopic method to measure their frequencies, and we gave a tunable mass to the Goldstone mode by exploring the crossover between continuous and discrete symmetry. Our experiments link spectroscopic measurements to the theoretical concept of Higgs and Goldstone modes.

We consider two theories undergoing the same spontaneous symmetry breaking pattern but with different representations of an order parameter under the Lorentz group. The effective description of the first theory includes a massive Nambu-Goldstone field, while in the second example it is absent. Based on this, we clarify the physical meaning of massive Nambu-Goldstone fields as non-radial modes needed to describe the fluctuations of an order parameter. The connection with the inverse Higgs phenomenon is also discussed.

Spontaneous breaking of Lorentz symmetry has been suggested as a possible mechanism that might occur in the context of a fundamental Planck-scale theory, such as string theory or a quantum theory of gravity. However, if Lorentz symmetry is spontaneously broken, two sets of questions immediately arise: What is the fate of the Nambu–Goldstone (NG) modes, and can a Higgs mechanism occur? A brief summary of some recent work looking at these questions is presented here.

Spontaneous symmetry breaking occurs in a physical system whenever the ground state does not share the symmetry of the underlying theory, e.g., the Hamiltonian. This mechanism gives rise to massless Nambu–Goldstone modes and massive Anderson–Higgs modes. These modes provide a fundamental understanding of matter in the Universe and appear as collective phase or amplitude excitations of an order parameter in a many-body system. The amplitude excitation plays a crucial role in determining the critical exponents governing universal nonequilibrium dynamics in the Kibble–Zurek mechanism (KZM). Here, we characterize the amplitude excitations in a spin-1 condensate and measure the energy gap for different phases of the quantum phase transition. At the quantum critical point of the transition, finite-size effects lead to a nonzero gap. Our measurements are consistent with this prediction, and furthermore, we demonstrate an adiabatic quench through the phase transition, which is forbidden at the mean field level. This work paves the way toward generating entanglement through an adiabatic phase transition.

The conceptual foundation of the Englert–Brout–Higgs (EBH) mechanism (understood as a set of a scalar field’s couplings to a gauge system and a fermion system) is clarified (as being provided by broken symmetry solution of the scalar field and broken symmetry solutions of the gauge and fermion systems induced by the scalar field’s couplings to these systems, which are manifested in massive scalar and vector bosons as a result of reorganizing the physical degrees of freedom in the scalar and gauge sectors, whose original organization renders possible the broken symmetry solution to the scalar sector and symmetrical solutions to the gauge sector); its ontological status, as a physically real mechanism or merely an instrumental device, is examined, and a new ontologically primary entity, the symbiont of scalar–vector moments is suggested to replace the old ontology of scalar field and vector (gauge) field as the physical underpinning for a realistic understanding of the EBH mechanism; with a conclusion that two puzzles, the transmutation of the Goldstone modes’ dynamic identity and the fixity in reorganizing the physical degrees of freedom within the symbiont, have to be properly addressed before a consistent realist understanding of the mechanism can be developed.

The energy densities of the vacuum in the Wigner and the Goldstone modes of the Nambu-Jona-Lasinio Hamiltonian are calculated. The difference of these two quantities is analogous to the condensation energy of a BCS superconductor, and is used here to estimate the temperature dependence of the MIT bag constant. The formalism of da Providencia et al. is generalized to finite temperatures, yielding the same gap equation as the finite-temperature field theory. The thermodynamics of the vacuum in the two phases is studied.

We study emergent Yang–Mills theories which could origin from universal extra dimensions. Particularly, some vector field potential terms or polynomial vector field constraints introduced into five-dimensional (5D) non-Abelian gauge theory is shown to lead to spontaneous violation of an underlying spacetime symmetry and generate vector pseudo-Goldstone modes as conventional four-dimensional (4D) gauge boson candidates. As a special signature, apart from conventional gauge couplings, there appear an infinite number of the properly suppressed direct multi-boson (multi-photon in particular) interaction couplings in emergent Yang–Mills theories whose observation could shed light on their high-dimensional nature. Moreover, in these theories, an internal symmetry also appeared spontaneously broken to its diagonal subgroups. This breaking originates from the extra vector field components playing the role of some adjoint scalar field multiplet in the 4D spacetime. So, one naturally has the Higgs effect without a specially introduced scalar field multiplet. Remarkably, when applied to Grand Unified Theories (GUTs), this results in an automatic breakdown of emergent GUTs down to the Standard Model (SM) just at the 5D Lorentz violation scale M.

The recently found alignment of the polarization axes (PA) of quasars in large quasar groups (LQGs) on Mpc scales can be explained by general relativistic cosmic string networks. By considering the cosmic string as a result of spontaneous symmetry breaking of the gauged U(1) abelian Higgs model with topological charge [Formula: see text], many stability features of [Formula: see text]-vortex solutions of superconductivity can be taken over. Decay of the high multiplicity ([Formula: see text]) super-conducting vortex into a lattice of [Formula: see text] vortices of unit magnetic flux is energetically favorable. The temporarily broken axial symmetry will leave an imprint of a preferred azimuthal-angle on the lattice. The stability of the lattice depends critically on the parameters of the model, especially when gravity comes into play. In order to handle the strong nonlinear behavior of the time-dependent coupled field equations of gravity and the scalar-gauge field, we will use a high-frequency approximation scheme to second order on a warped 5D axially symmetric spacetime with the scalar-gauge field residing on the brane. We consider different winding numbers for the subsequent orders of perturbations of the scalar field. A profound contribution to the energy–momentum tensor comes from the bulk spacetime and can be understood as “dark”-energy. The cosmic string becomes super-massive by the contribution of the 5D Weyl tensor on the brane and the stored azimuthal preferences will not fade away. During the recovery to axial symmetry, gravitational and electro-magnetic radiation will be released. The perturbative appearance of a nonzero energy–momentum component [Formula: see text] can be compared with the phenomenon of bifurcation along the Maclaurin–Jacobi sequence of equilibrium ellipsoids of self-gravitating compact objects, signaling the onset of secular instabilities. There is a kind of similarity with the Goldstone-boson modes of spontaneously broken symmetries of continuous groups. The recovery of the SO(2) symmetry from the equatorial eccentricity takes place on a time-scale comparable with the emission of gravitational waves. The emergent azimuthal-angle dependency in our model can be used to explain the aligned PA in LQGs on Mpc scales. Spin axis direction perpendicular to the major axes of LQGs when the richness decreases can be explained as a second-order effect in our approximation scheme by the higher multiplicity terms. The preferred directions are modulo [Formula: see text], with [Formula: see text] being an integer dependent on the [Formula: see text]th order of approximation. When more data of quasars of high redshift becomes available, one could prove that the alignment emerged after the symmetry breaking scale and must have a cosmological origin. The effect of the warp factor on the second-order perturbations could also be an indication of the existence of extra large dimensions.

AbstractMulti-gap superconductors exhibit interesting properties. In an N-gap superconductor, we have in general U(1)N phase invariance. This multiple-phase invariance is partially or totally spontaneously broken in a superconductor. The Nambu-Goldstone modes, as well as Higgs modes, are important and will play an important role in multi-condensate superconductors. The additional phase invariance leads to a new quantum phase, with help of frustrated Josephson effects, such as the time-reversal symmetry breaking, the emergence of massless modes and fractionally quantized-flux vortices. There is a possibility that half-flux vortices exist in two-component superconductors in a magnetic field. The half-quantum flux vortex can be interpreted as a monopole, and two half-flux vortices form a bound state connected by a domain wall. There is an interesting analogy between quarks and fractionally quantized-flux vortices in superconductors.

Abstract We calculate the pion mass from Goldstone modes in the Higgs mechanism related to the neutron decay. The Goldstone pion modes acquire mass by a vacuum misalignment of the Higgs field. The size of the misalignment is controlled by the ratio between the electronic and the nucleonic energy scales. The nucleonic energy scale is involved in the neutron to proton transformation and the electronic scale is involved in the related creation of the electronic state in the course of the electroweak neutron decay. The respective scales influence the mapping of the intrinsic configuration spaces used in our description. The configuration spaces are the Lie groups U(3) for the nucleonic sector and U(2) for the electronic sector. These spaces are both compact and lead to periodic potentials in the Hamiltonians in coordinate space. The periodicity and strengths of these potentials control the vacuum misalignment and leads to a pion mass of 135.2(1.5) MeV with an uncertainty mainly from the fine structure coupling at pionic energies. The pion decay constant 92 MeV results from comparing the fourth order self-coupling in an effective pion field theory with the corresponding fourth order term in the Higgs potential. We suggest analogies with the Goldberger-Treiman relation.

AbstractThe paper is devoted to the memory of Dmitry Diakonov. We discuss gravity emerging in the fermionic vacuum as suggested by Diakonov 10 years ago in his paper “Towards lattice-regularized Quantum Gravity”. [1] Gravity emerges in the phase transition. The order parameter in this transition is the tetrad field $$e^a_\mu$$ e μ a , which appears as the bilinear composite of the fermionic fields. The similar scenario of the symmetry breaking takes place in the B-phase of superfluid $$^3$$ 3 He, where the real part of the spin-triplet p-wave order parameter matrix $$A_{a i}$$ A ai plays the role of the emerging tetrad (triad). In Diakonov theory this symmetry breaking gives 6 Nambu-Goldstone modes; 6 gauge bosons in the spin-connection fields, which absorb 6 NG modes and become massive gauge bosons; and 6 Higgs fields. In $$^3$$ 3 He-B, these Higgs collective modes correspond to 6 massive gravitons, while in the emerging general relativity the Higgs collective modes give rise to two massless gravitational waves.

Abstract We show that models of the Dirac gaugino can naturally be embedded into a kind of grand unified theory (GUT), the grand gauge-Higgs unification (gGHU) model, with the gauge group $SU(5)\times SU(5)/\mathbb {Z}_2$ on an $S^1/\mathbb {Z}_2$ orbifold. The supersymmetric gGHU is known to possess a light chiral adjoint supermultiplet after the GUT breaking, thanks to the exchange symmetry of two SU(5) groups. Identifying the “predicted” adjoint fermion with the Dirac partner of the gaugino, we argue that the supersoft term, responsible for the Dirac gaugino mass, can be obtained from the supersymmetric Chern–Simons (CS)-like term in the gGHU setup. Although the latter term does not respect the exchange symmetry, we propose a novel way to introduce its breaking effect within a consistent orbifold construction. We also give a concrete setup of fermion field contents (bulk and boundary-localized fermions) that induce the requisite CS-like term, and calculate its coefficient from the bulk profile of chiral fermion zero modes. Our gGHU setup may be regarded as an extra-dimensional realization of the Goldstone gaugino scenario that was proposed before as a solution to the problem of adjoint scalar masses.

AbstractWe inspect the Littlest Higgs model with T-parity, based on a global symmetry SU(5) spontaneously broken to SO(5), in order to elucidate the pathologies it presents due to the non-trivial interplay between the gauge invariance associated to the heavy modes and the discrete T-parity symmetry. In particular, the usual Yukawa Lagrangian responsible for providing masses to the heavy ‘mirror’ fermions is not gauge invariant. This is because it contains an SO(5) quintuplet of right-handed fermions that transforms nonlinearly under SU(5), hence involving in general all SO(5) generators when a gauge transformation is performed and not only those associated to its gauge subgroup. Part of the solution to this problem consists of completing the right-handed fermion quintuplet with T-odd ‘mirror partners’ and a gauge singlet, what has been previously suggested for other purposes. Furthermore, we find that the singlet must be T-even, the global symmetry group must be enlarged, an additional nonlinear sigma field should be introduced to parametrize the spontaneous symmetry breaking and new extra fermionic degrees of freedom are required to give a mass to all fermions in an economic way while preserving gauge invariance. Finally, we derive the Coleman–Weinberg potential for the Goldstone fields using the background field method.

AbstractA symmetry-preserving regularisation of a vector $$\times $$ × vector contact interaction (SCI) is used to deliver a unified treatment of semileptonic transitions involving $$\pi $$ π , K, $$D_{(s)}$$ D ( s ) , $$B_{(s,c)}$$ B ( s , c ) initial states. The framework is characterised by algebraic simplicity, few parameters, and the ability to simultaneously treat systems from Nambu–Goldstone modes to heavy+heavy mesons. Although the SCI form factors are typically somewhat stiff, the results are comparable with experiment and rigorous theory results. Hence, predictions for the five unmeasured $$B_{s,c}$$ B s , c branching fractions should be a reasonable guide. The analysis provides insights into the effects of Higgs boson couplings via current-quark masses on the transition form factors; and results on $$B_{(s)}\rightarrow D_{(s)}$$ B ( s ) → D ( s ) transitions yield a prediction for the Isgur–Wise function in fair agreement with contemporary data.

IntroductionThe common origin of the adjective “corporeal” and the noun “corpse” in the Latin root corpus points to the value of mortuary practices for investigating how the human body is objectified. In post-mortem rituals, the body—formerly the manipulator of objects—becomes itself the object that is manipulated. Thus, these funerary rituals provide a type of double reflexivity, where the object and subject of manipulation can be used to reciprocally illuminate one another. To this extent, any consideration of corporeality can only benefit from a discussion of how the body is objectified through mortuary practices. This paper offers just such a discussion with respect to a selection of two contrasting mortuary practices, in the context of the prehistoric past and the Classical Era respectively. At the most general level, we are motivated by the same intellectual impulse that has stimulated expositions on corporeality, materiality, and incarnation in areas like phenomenology (Merleau-Ponty 77–234), Marxism (Adorno 112–119), gender studies (Grosz vii–xvi), history (Laqueur 193–244), and theology (Henry 33–53). That is to say, our goal is to show that the body, far from being a transparent frame through which we encounter the world, is in fact a locus where historical, social, cultural, and psychological forces intersect. On this view, “the body vanishes as a biological entity and becomes an infinitely malleable and highly unstable culturally constructed product” (Shilling 78). However, for all that the cited paradigms offer culturally situated appreciations of corporeality; our particular intellectual framework will be provided by cognitive science. Two reasons impel us towards this methodological choice.In the first instance, the study of ritual has, after several decades of stagnation, been rewarded—even revolutionised—by the application of insights from the new sciences of the mind (Whitehouse 1–12; McCauley and Lawson 1–37). Thus, there are good reasons to think that ritual treatments of the body will refract historical and social forces through empirically attested tendencies in human cognition. In the present connection, this means that knowledge of these tendencies will reward any attempt to theorise the objectification of the body in mortuary rituals.In the second instance, because beliefs concerning the afterlife can never be definitively judged to be true or false, they give free expression to tendencies in cognition that are otherwise constrained by the need to reflect external realities accurately. To this extent, they grant direct access to the intuitive ideas and biases that shape how we think about the world. Already, this idea has been exploited to good effect in areas like the cognitive anthropology of religion, which explores how counterfactual beings like ghosts, spirits, and gods conform to (and deviate from) pre-reflective cognitive patterns (Atran 83–112; Barrett and Keil 219–224; Barrett and Reed 252–255; Boyer 876–886). Necessarily, this implies that targeting post-mortem treatments of the body will offer unmediated access to some of the conceptual schemes that inform thinking about human corporeality.At a more detailed level, the specific methodology we propose to use will be provided by conceptual blending theory—a framework developed by Gilles Fauconnier, Mark Turner, and others to describe how structures from different areas of experience are creatively blended to form a new conceptual frame. In this system, a generic space provides the ground for coordinating two or more input spaces into a blended space that synthesises them into a single output. Here this would entail using natural or technological processes to structure mortuary practices in a way that satisfies various psychological needs.Take, for instance, W.B. Yeats’s famous claim that “Too long a sacrifice / Can make a stone of the heart” (“Easter 1916” in Yeats 57-8). Here, the poet exploits a generic space—that of everyday objects and the effort involved in manipulating them—to coordinate an organic input from that taxonomy (the heart) with an inorganic input (a stone) to create the blended idea that too energetic a pursuit of an abstract ideal turns a person into an unfeeling object (the heart-as-stone). Although this particular example corresponds to a familiar rhetorical figure (the metaphor), the value of conceptual blending theory is that it cuts across distinctions of genre, media, language, and discourse level to provide a versatile framework for expressing how one area of human experience is related to another.As indicated, we will exploit this versatility to investigate two ways of objectifying the body through the examination of two contrasting mortuary practices—cremation and inhumation—against different cultural horizons. The first of these is the conceptualisation of the body as an object of a technical process, where the post-mortem cremation of the corpse is analogically correlated with the metallurgical refining of ore into base metal. Our area of focus here will be Bronze Age cremation practices. The second conceptual scheme we will investigate focuses on treatments of the body as a vegetable object; here, the relevant analogy likens the inhumation of the corpse to the planting of a seed in the soil from which future growth will come. This discussion will centre on the Classical Era. Burning: The Body as Manufactured ObjectThe Early and Middle Bronze Age in Western Europe (2500-1200 BCE) represented a period of change in funerary practices relative to the preceding Neolithic, exemplified by a move away from the use of Megalithic monuments, a proliferation of grave goods, and an increase in the use of cremation (Barrett 38-9; Cooney and Grogan 105-121; Brück, Material Metaphors 308; Waddell, Bronze Age 141-149). Moreover, the Western European Bronze Age is characterised by a shift away from communal burial towards single interment (Barrett 32; Bradley 158-168). Equally, the Bronze Age in Western Europe provides us with evidence of an increased use of cist and pit cremation burials concentrated in low-lying areas (Woodman 254; Waddell, Prehistoric 16; Cooney and Grogan 105-121; Bettencourt 103). This greater preference for lower-lying location appears to reflect a distinctive change in comparison to the distribution patterns of the Neolithic burials; these are often located on prominent, visible aspects of a landscape (Cooney and Grogan 53-61). These new Bronze Age burial practices appear to reflect a distancing in relation to the territories of the “old ancestors” typified by Megalithic monuments (Bettencourt 101-103). Crucially, the Bronze Age archaeological record provides us with evidence that indicates that cremation was becoming the dominant form of deposition of human remains throughout Central and Western Europe (Sørensen and Rebay 59-60).The activities associated with Bronze Age cremations such as the burning of the body and the fragmentation of the remains have often been considered as corporeal equivalents (or expressions) of the activities involved in metal (bronze) production (Brück, Death 84-86; Sørensen and Rebay 60–1; Rebay-Salisbury, Cremations 66-67). There are unequivocal similarities between the practices of cremation and contemporary bronze production technologies—particularly as both processes involve the transformation of material through the application of fire at temperatures between 700 ºC to 1000 ºC (Musgrove 272-276; Walker et al. 132; de Becdelievre et al. 222-223).We assert that the technologies that define the European Bronze Age—those involved in alloying copper and tin to produce bronze—offered a new conceptual frame that enabled the body to be objectified in new ways. The fundamental idea explored here is that the displacement of inhumation by cremation in the European Bronze Age was motivated by a cognitive shift, where new smelting technologies provided novel conceptual metaphors for thinking about age-old problems concerning human mortality and post-mortem survival. The increased use of cremation in the European Bronze Age contrasts with the archaeological record of the Near Eastern—where, despite the earlier emergence of metallurgy (3300–3000 BCE), we do not see a notable proliferation in the use of cremation in this region. Thus, mortuary practices (i.e. cremation) provide us with an insight into how Western European Bronze Age cultures mediated the body through changes in technological objects and processes.In the terminology of conceptual blending, the generic space in question centres on the technical manipulation of the material world. The first input space is associated with the anxiety attending mortality—specifically, the cessation of personal identity and the extinction of interpersonal relationships. The second input space represents the technical knowledge associated with bronze production; in particular, the extraction of ore from source material and its mixing with other metals to form an alloy. The blended space coordinates these inputs to objectify the human body as an object that is ritually transformed into a new but more durable substance via the cremation process. In this contention we use the archaeological record to draw a conceptual parallel between the emergence of bronze production technology—centring on transition of naturally occurring material to a new subsistence (bronze)—and the transitional nature of the cremation process.In this theoretical framework, treating the body as a mixture of substances that can be reduced to its constituents and transformed through technologies of cremation enabled Western European Bronze Age society to intervene in the natural process of putrefaction and transform the organic matter into something more permanent. This transformative aspect of the cremation is seen in the evidence we have for secondary burial practices involving the curation and circulation of cremated bones of deceased members of a group (Brück, Death 87-93). This evidence allows us to assert that cremated human remains and objects were considered products of the same transformation into a more permanent state via burning, fragmentation, dispersal, and curation. Sofaer (62-69) states that the living body is regarded as a person, but as soon as the transition to death is made, the body becomes an object; this is an “ontological shift in the perception of the body that assumes a sudden change in its qualities” (62).Moreover, some authors have proposed that the exchange of fragmented human remains was central to mortuary practices and was central in establishing and maintaining social relations (Brück, Death 76-88). It is suggested that in the Early Bronze Age the perceptions of the human body mirrored the perceptions of objects associated with the arrival of the new bronze technology (Brück, Death 88-92). This idea is more pronounced if we consider the emergence of bronze technology as the beginning of a period of capital intensification of natural resources. Through this connection, the Bronze Age can be regarded as the point at which a particular natural resource—in this case, copper—went through myriad intensive manufacturing stages, which are still present today (intensive extraction, production/manufacturing, and distribution). Unlike stone tool production, bronze production had the addition of fire as the explicit method of transformation (Brück, Death 88-92). Thus, such views maintain that the transition achieved by cremation—i.e. reducing the human remains to objects or tokens that could be exchanged and curated relatively soon after the death of the individual—is equivalent to the framework of commodification connected with bronze production.A sample of cremated remains from Castlehyde in County Cork, Ireland, provides us with an example of a Bronze Age cremation burial in a Western European context (McCarthy). This is chosen because it is a typical example of a Bronze Age cremation burial in the context of Western Europe; also, one of the authors (MG) has first-hand experience in the analysis of its associated remains. The Castlehyde cremation burial consisted of a rectangular, stone-lined cist (McCarthy). The cist contained cremated, calcined human remains, with the fragments generally ranging from a greyish white to white in colour; this indicates that the bones were subject to a temperature range of 700-900ºC. The organic content of bone was destroyed during the cremation process, leaving only the inorganic matrix (brittle bone which is, often, described as metallic in consistency—e.g. Gejvall 470-475). There is evidence that remains may have been circulated in a manner akin to valuable metal objects. First of all, the absence of long bones indicates that there may have been a practice of removing salient remains as curatable records of ancestral ties. Secondly, remains show traces of metal staining from objects that are no longer extant, which suggests that graves were subject to secondary burial practices involving the removal of metal objects and/or human bone. To this extent, we can discern that human remains were being processed, curated, and circulated in a similar manner to metal objects.Thus, there are remarkable similarities between the treatment of the human body in cremation and bronze metal production technologies in the European Bronze Age. On the one hand, the parallel between smelting and cremation allowed death to be understood as a process of transformation in which the individual was removed from processes of organic decay. On the other hand, the circulation of the transformed remains conferred a type of post-mortem survival on the deceased. In this way, cremation practices may have enabled Bronze Age society to symbolically overcome the existential anxiety concerning the loss of personhood and the breaking of human relationships through death. In relation to the former point, the resurgence of cremation in nineteenth century Europe provides us with an example of how the disposal of a human body can be contextualised in relation to socio-technological advancements. The (re)emergence of cremation in this period reflects the post-Enlightenment shift from an understanding of the world through religious beliefs to the use of rational, scientific approaches to examine the natural world, including the human body (and death). The controlled use of fire in the cremation process, as well as the architecture of crematories, reflected the industrial context of the period (Rebay-Salisbury, Inhumation 16).With respect to the circulation of cremated remains, Smith suggests that Early Medieval Christian relics of individual bones or bone fragments reflect a reconceptualised continuation of pre-Christian practices (beginning in Christian areas of the Roman Empire). In this context, it is claimed, firstly, that the curation of bone relics and the use of mobile bone relics of important, saintly individuals provided an embodied connection between the sacred sphere and the earthly world; and secondly, that the use of individual bones or fragments of bone made the Christian message something portable, which could be used to reinforce individual or collective adherence to Christianity (Smith 143-167). Using the example of the Christian bone relics, we can thus propose that the curation and circulation of Bronze Age cremated material may have served a role similar to tools for focusing religiously oriented cognition. Burying: The Body as a Vegetable ObjectGiven that the designation “the Classical Era” nominates the entirety of the Graeco-Roman world (including the Near East and North Africa) from about 800 BCE to 600 CE, there were obviously no mortuary practices common to all cultures. Nevertheless, in both classical Greece and Rome, we have examples of periods when either cremation or inhumation was the principal funerary custom (Rebay-Salisbury, Inhumation 19-21).For instance, the ancient Homeric texts inform us that the ancient Greeks believed that “the spirit of the departed was sentient and still in the world of the living as long as the flesh was in existence […] and would rather have the body devoured by purifying fire than by dogs or worms” (Mylonas 484). However, the primary sources and archaeological record indicate that cremation practices declined in Athens circa 400 BCE (Rebay-Salisbury, Inhumation 20). With respect to the Roman Empire, scholarly opinion argues that inhumation was the dominant funerary rite in the eastern part of the Empire (Rebay-Salisbury, Inhumation 17-21; Morris 52). Complementing this, the archaeological and historical record indicates that inhumation became the primary rite throughout the Roman Empire in the first century CE. Inhumation was considered to be an essential rite in the context of an emerging belief that a peaceful afterlife was reflected by a peaceful burial in which bodily integrity was maintained (Rebay-Salisbury, Inhumation 19-21; Morris 52; Toynbee 41). The question that this poses is how these beliefs were framed in the broader discourses of Classical culture.In this regard, our claim is that the growth in inhumation was driven (at least in part) by the spread of a conceptual scheme, implicit in Greek fertility myths that objectify the body as a seed. The conceptual logic here is that the post-mortem continuation of personal identity is (symbolically) achieved by objectifying the body as a vegetable object that will re-grow from its own physical remains. Although the dominant metaphor here is vegetable, there is no doubt that the motivating concern of this mythological fabulation is human mortality. As Jon Davies notes, “the myths of Hades, Persephone and Demeter, of Orpheus and Eurydice, of Adonis and Aphrodite, of Selene and Endymion, of Herakles and Dionysus, are myths of death and rebirth, of journeys into and out of the underworld, of transactions and transformations between gods and humans” (128). Thus, such myths reveal important patterns in how the post-mortem fate of the body was conceptualised.In the terminology of mental mapping, the generic space relevant to inhumation contains knowledge pertaining to folk biology—specifically, pre-theoretical ideas concerning regeneration, survival, and mortality. The first input space attaches to human mortality; it departs from the anxiety associated with the seeming cessation of personal identity and dissolution of kin relationships subsequent to death. The second input space is the subset of knowledge concerning vegetable life, and how the immersion of seeds in the soil produces a new generation of plants with the passage of time. The blended space combines the two input spaces by way of the funerary script, which involves depositing the body in the soil with a view to securing its eventual rebirth by analogy with the sprouting of a planted seed.As indicated, the most important illustration of this conceptual pattern can be found in the fertility myths of ancient Greece. The Homeric Hymns, in particular, provide a number of narratives that trace out correspondences between vegetation cycles, human mortality, and inhumation, which inform ritual practice (Frazer 223–404; Carney 355–65; Sowa 121–44). The Homeric Hymn to Demeter, for instance, charts how Persephone is abducted by Hades, god of the dead, and taken to his underground kingdom. While searching for her missing daughter, Demeter, goddess of fertility, neglects the earth, causing widespread devastation. Matters are resolved when Zeus intervenes to restore Persephone to Demeter. However, having ingested part of Hades’s kingdom (a pomegranate seed), Persephone is obliged to spend half the year below ground with her captor and the other half above ground with her mother.The objectification of Persephone as both a seed and a corpse in this narrative is clearly signalled by her seasonal inhumation in Hades’ chthonic realm, which is at once both the soil and the grave. And, just as the planting of seeds in autumn ensures rebirth in spring, Persephone’s seasonal passage from the Kingdom of the Dead nominates the individual human life as just one season in an endless cycle of death and rebirth. A further signifying element is added by the ingestion of the pomegranate seed. This is evocative of her being inseminated by Hades; thus, the coordination of vegetation cycles with life and death is correlated with secondary transition—that from childhood to adulthood (Kerényi 119–183).In the examples given, we can see how the Homeric Hymn objectifies both the mortal and sexual destiny of the body in terms of thresholds derived from the vegetable world. Moreover, this mapping is not merely an intellectual exercise. Its emotional and social appeal is visible in the fact that the Eleusinian mysteries—which offered the ritual homologue to the Homeric Hymn to Demeter—persisted from the Mycenaean period to 396 CE, one of the longest recorded durations for any ritual (Ferguson 254–9; Cosmopoulos 1–24). In sum, then, classical myth provided a precedent for treating the body as a vegetable object—most often, a seed—that would, in turn, have driven the move towards inhumation as an important mortuary practice. The result is to create a ritual form that makes key aspects of human experience intelligible by connecting them with cyclical processes like the seasons of the year, the harvesting of crops, and the intergenerational oscillation between the roles of parent and child. Indeed, this pattern remains visible in the germination metaphors and burial practices of contemporary religions such as Christianity, which draw heavily on the symbolism associated with mystery cults like that at Eleusis (Nock 177–213).ConclusionWe acknowledge that our examples offer a limited reflection of the ethnographic and archaeological data, and that they need to be expanded to a much greater degree if they are to be more than merely suggestive. Nevertheless, suggestiveness has its value, too, and we submit that the speculations explored here may well offer a useful starting point for a larger survey. In particular, they showcase how a recurring existential anxiety concerning death—involving the fear of loss of personal identity and kinship relations—is addressed by different ways of objectifying the body. Given that the body is not reducible to the objects with which it is identified, these objectifications can never be entirely successful in negotiating the boundary between life and death. In the words of Jon Davies, “there is simply no let-up in the efforts by human beings to transcend this boundary, no matter how poignantly each failure seemed to reinforce it” (128). For this reason, we can expect that the record will be replete with conceptual and cognitive schemes that mediate the experience of death.At a more general level, it should also be clear that our understanding of human corporeality is rewarded by the study of mortuary practices. No less than having a body is coextensive with being human, so too is dying, with the consequence that investigating the intersection of both areas is likely to reveal insights into issues of universal cultural concern. For this reason, we advocate the study of mortuary practices as an evolving record of how various cultures understand human corporeality by way of external objects.ReferencesAdorno, Theodor W. Metaphysics: Concept and Problems. Trans. Rolf Tiedemann. Stanford: Stanford UP, 2002.Atran, Scott. In Gods We Trust: The Evolutionary Landscape of Religion. Oxford: Oxford UP, 2002.Barrett, John C. “The Living, the Dead and the Ancestors: Neolithic and Bronze Age Mortuary Practices.” The Archaeology of Context in the Neolithic and Bronze Age: Recent Trends. Eds. John. C. Barrett and Ian. A. Kinnes. 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