Roman cemetery practice includes ancient Roman religious rituals on funerals, cremations, and burials. They are part of the Tradition (Latin: mos maiorum ), the unwritten code from which Romans derive their social norm.
The Roman tomb is located outside the sacred boundaries of its cities ( pomerium ). They were visited regularly with offerings of food and wine, and special celebrations during Roman celebrations in honor of the dead. The burial monuments appeared throughout the Roman Empire, and their inscriptions were an important source of information for individuals and unknown histories. Roman sarcophagi can be a complicated piece of art, embellished with relief sculptures depicting allegorical, mythological, or historical scenes, or scenes from everyday life.
Although the burial is primarily a family concern, which is very important in Roman society, those who do not have the support of large families are usually guild members or college who provide funeral services for their members.
Video Roman funerary practices
Peduli orang mati
In ancient Greco-Roman times, the bodies of the dead were regarded as pollution. At the same time, the loving task of one's ancestors ( pietas ) is a fundamental part of ancient Roman culture. Dead's attention negotiates these two emotionally opposed attitudes.
Body Preparation
When a person dies at home, family members and close friends gather around the death bed. In accordance with the belief that equates the soul with the breath, the closest relatives seal the passing away of the spirit from the body with the last kiss, and close their eyes. Relatives began to regret, calling the name of the deceased. The body was then placed on the ground, washed, and anointed. The placement of the body on the ground is twice the birth ritual, when the baby is placed on a bare earth. The mourners are expected to wear the appropriate dress of the occasion, and to their station; an elite male citizen may wear a toga pulla (a "dark" toga, reserved for a funeral). If the deceased is a male citizen, he wears a toga; if he gets a bouquet of flowers in his life, he wears one in death. The wreaths were also found in the burial of the initiates into the mystery religions. After the body is prepared, it lies in the country in the atrium of the family home ( domus ), with the feet pointing toward the door. Other circumstances related to those who live, like most Romans, in the apartment building ( Other custom
"Obol Charon" is a coin placed inside or in the mouth of the deceased. This habit is recorded in literary sources and is proved by archeology, and occasionally occurs in contexts which suggest that it may have been imported into Rome as the mystery religions promising the initiation of salvation or special passage in the afterlife. The habit is explained by the myth of Charon, the boatman who conveys the soul of the newly dead across the water - a lake, a river, or a swamp - that separates the living world from the underworld. The coins are rationalized as payment; satirist Lucian stated that to avoid death, one should not pay the cost. In the Apuleius story of "Cupid and Psyche" in his book Metamorphoses, framed by Lucius's search for salvation ends with initiation into the mystery of Isis, Psyche ("Soul") carries two coins on his way to hell, the second to enable a return or symbolic rebirth. Evidence "obol Charon" appeared throughout the Western Roman Empire well into the Christian era, but there was never a time and place practiced consistently and by everyone.
Disposal body
Although inhalation was done regularly in ancient Rome, cremation was the most common burial practice in the Mid-to Late Republic and Empire into the 1st and 2nd centuries. Crematorium images appeared in Latin poetry about the themes of the dead and mourning. In one of the famous classic Latin poems of mourning, Catullus writes of his long journey to attend his brother's funeral, who died overseas, and expressed his sadness in overcoming only the ashes of silence. When Propertyus describes his dead lover, Cynthia, visiting him in a dream, the revenant's dress is charred to the side and the fire from the wood pile has corroded the ring he is wearing.
In the end, the inhumation will replace the cremation; various factors, including decreasing levels of urbanization and changing attitudes to the hereafter, will contribute to this marked change in popular funeral practices. The care and cultivation of the dead does not end with a funeral and a formal mourning period, but it is an enduring duty. The holidays are brought to the cemetery, and some of the tombs are even equipped with "food tubes" to facilitate delivery. (See below.)
Arpagi
The Romans refer to the infant who died in the cradle as arpagi (single arpagus ). The Romans did not hold a funeral for the arpagi. Their bodies are not cremated, or buried, and no monuments or tombstones are made for them. Finally, babies who have lived 40 days or more and have cut their teeth before their deaths are distinguished from arpagi ; they are referred to as rapti, and they are cremated.
Maps Roman funerary practices
Funeral rite
The funeral ceremony takes place at home and at the cemetery, which is located outside the city to escape the pollution of life. Funeral procession (funebris pump) transit the distance between the two.
A professional guild ( collegium ) of musicians specializing in funeral music. Horace mentions tuba and cornu , two instruments such as bronze trumpet, at the cemetery.
Eulogy
The eulogy (laudatio funebris ) is a formal or panegyric speech in praising the dead. It is one of the two forms of discourse in Roman burial, the other is the singing ( nenia ). This practice is associated with noble families, and conventions for words spoken at the burial of ordinary people are not recorded. While the speech is practiced in Rome only by men, an elite woman may also be honored with a speech.
For socially leading people, the funeral procession stopped at the forum for public speech delivery from Rostra. So a well-delivered funeral oration can be a way for a young politician to publicize himself. Aunt Julia's Eulogy (Laudatio Juliae Amitae ), a speech made by young Julius Caesar honoring his aunt, Gaius Marius's widow, helped launch his political career as a populist.
The gravestone of the deceased is essentially the digestion of the speech that is made visible and permanent, and may include a career (cursus honorum ) of a man who has held public office. In commemorating past deeds, the speech was a precursor of Roman historiography.
Sacrifice
After the corpse was brought to the grave, the sacrifice was made before the corpse. Until the time of Cicero, it was customary to offer a sow to Ceres, a piglet also a special offering for the chthonic gods. Victims were then allocated for consumption among the participants. The part for the deceased was spit upon and cremated with the body. The Ceres section burned on the altar. The family ate the part that was supposed to be alive. The lower means of family offer offerings of wine, incense, produce or seeds; this offer allocation is not recorded. After this division, the deceased had transitioned and could no longer share food from the living gods and the domestic gods; he is now partaking of what is proper for the spirits of the dead, the wicked.
Novendialis
On the ninth day after the man died, the funeral party and ritual called novelty novelist or novemdialis were held. An offering to Manes was poured into the grave. This ended the full mourning period. Mourning gown is set aside, and a feast is given.
Warning
Festivals of the dead
In February, the last month of the original Roman calendar when March 1 was New Year's Day, the dead were honored at a nine-day festival called Parentalia, followed by Feralia on 21 February, when the potentially evil spirits of the dead were prayed for. During Parentalia, families gather at the cemetery to offer food to the ancestors, and then share the wine and cakes among themselves (compare the cult of the dead in other cultures). Graves for the rich, prominent families built as "houses", with spaces decorated for these banquets.
Epitaphs
Epitaph is one of the main classes of inscriptions. A tombstone typically records the birthday of a person and a lifetime. Information varies, but collectively they offer information about family relationships, political offices, and Roman values, in choosing aspects of the life of the deceased to be praised.
Philosophical beliefs can also be evidence. Epicure Epicureans often express some form of nonfui, fui, non sum, non desidero sentiments, "I'm not there, I'm there, I'm not there, I do not feel desire," or non fui , non sum, non curo , "I'm not there, I'm not there, I do not care about that."
Funerary art
"Images"
Roman noble families often feature a series of "pictures" ( sing. imago , pl. imagines ) in the atrium of their family home. There is some uncertainty about whether this "picture" is a funeral mask, a statue, or both together. "Images" can be arranged in a family tree, with the title ( titulus ) summarizing the individual owned offices ( < span lang = "la" title = "Latin text"> respect ) and achievement ( res gestae ), a practice that may be facilitated by hanging masks. In any case, portraits of family members in stone or bronze are also displayed at home.
The funeral mask is most likely made of wax and may be printed as a death mask directly from the deceased. They are used in funeral processions either by professional mourning actors, or by the right family members. Practice may vary by period or family, as the source does not provide a consistent account.
The display of ancestral images in the houses of the Republican aristocracy and the public cemetery is described by Pliny, Natural History 35, 4-11.
Since references to "pictures" often fail to distinguish between a portrait warning statue, an abundant exemplary example, or a funeral mask made of a more perishable material, nothing can be identified with certainty because of survivors. The verisial tradition of likeness, however, contributes to the development of a realistic Roman portrait. In Roman Egypt, the portraits of the Fayum mummies reflect the tradition of Egyptian and Roman cemetery shoots as well as Hellenistic painting techniques.
Sarcophagi
The burial jar where cremation ash is placed gradually is taken over by the sarcophagus as inhumation becomes more common. Particularly in the 2nd to 4th century, it is often decorated with reliefs that became an important vehicle for the late Roman statue. The scenes depicted are taken from mythology, religious beliefs related to mystery, allegory, history, or hunting or partying scenes. Many sarcophagi depict Nereid, a fantastic sea creature, and other sea images that might offend the location of the Blessed Isles Islands across the ocean, with a portrait of the deceased with shells. A child's sarcophagus can show a gentle representation of family life, Cupids, or children playing.
Some sarcophagi may have been ordered during one's life and made specifically to express their beliefs or aesthetics. Most of it is mass-produced, and if they load the portrait of the deceased, as do many people, with the figure's face unfinished until purchased. The sarcophagus carved out of transition to Christianity, and became the first common location for Christian sculpture, in works such as the 3rd century sarcophagus of Juneus Bassus.
Tombs
Rich vs. Ordinary People
Ancient Rome has become an excavation site known for its rather luxurious burial. Overall, the commoners and the rich families of Rome are buried in the same cemetery; the rich, however, have more complicated tombs. The rich man's grave is usually cut from the bedrock and rectangular. This rectangular tomb resembles the structure of the Ancient Roman house, has doors, and many different spaces. From these rooms, one is used to hold a memorial service. During this ceremony, the relatives of the deceased will gather and have dinner. The other rooms are used to accommodate everything that is considered important to the person who is put to sleep - including the portrait of the deceased and the equipment needed for an unforeseen memorial service.
The wealthy and prominent families have large, sometimes great, tombs. The Castel Sant'Angelo by the Vatican, originally the Hadrian mausoleum, was the best preserved, as it was converted into a fortress. The Tomb of the Scipios is the Scipios family tomb, located in an aristocratic cemetery, and used from the 3rd century BC to the 1st century. A large tomb may include a bedroom and a kitchen for family visits that will include parties. For the wealthy middle class, the smaller mausolea lined the streets of the cities, many of them still in the Via Latina Tomb, along Appian Street, and elsewhere. The Tomb of the Eurysaces the Baker is a famous and initially very luxurious tomb in the main place just outside Porta Maggiore, established for a rich freedman baker about 50-20 BC. The tombs in Petra, in the far east of the Empire are cut into cliffs, some with intricate facades in the Imperial "baroque" style. Less rich tombs are made with smaller tombs, often featuring relief sculptures over long inscriptions. Even less expensive is the Catacombs of Rome, which is popularly used by Christians, but also by all religions, with some specialties, such as the Jewish special section. These are large systems of narrow tunnels in soft rocks under Rome, where the niches are sold to the deceased's family in a very lucrative trade, if somewhat smelly. Decorations including paintings, many survivors. The outside of the tomb resembles a garden. The beautiful flowers and plants adorn the outside of the tomb and make them more flattering to the eye. This is probably the tradition of bringing flowers to a beloved cemetery site. Other items are also added to the outside of the rich people's grave to make it more decorative. The burial chamber of the deceased was on the ground and filled with important relics for the late Roman. The lack of relics found in graves unearthed is likely due to robbing graves.
In the Christian period, it became desirable to be buried near the tomb of a famous martyr, and large burial chambers opened on such graves, often in the catacombs below. It contains a row of tombs, but also a dining room for families, it is now possible to be seen as an agape party. Many of the great Roman churches began as a funeral hall, which was originally a private company; The Constantine family had one above the tomb of Saint Agnes of Rome, whose ruins were next to Santa Costanza, originally a tomb of the Constantine family forming an apse into the hall.
Military and funeral funeral
"The cult of the dead," it has been noted, "is very important for men whose profession exposes them to premature death." The Roman value pietas covers the soldiers' desire to honor their fallen comrades, even though war conditions may disrupt the timely implementation of traditional rituals. Soldiers killed in fighting in foreign lands with ongoing hostilities may be massed or burial. In less urgent circumstances, they may be cremated individually, and the ashes are placed on a ship to be transported to a permanent cemetery. When the Roman army under the command of Publius Quinctilius Varus suffered their catastrophic defeat at the Teutoburgic Battle of 9 M, they remained unforgetted until Germanicus and his army found the battlefield a few years later and made a burial mound for their corpses.
In the imperial garrison of the Empire, a portion of every soldier's salary is set aside and collected for funeral expenses, including ritual meals, funerals, and memorials. Soldiers who die of illness or accident during normal life routines will be given the same rituals as in civilian life. The first funeral club for the army was formed under Augustus; public burial has existed for civilians long before. Veterans may pay funds after leaving the service, insuring a proper funeral with membership in an association for that purpose.
Tombstones and monuments throughout the Empire documented military personnel and units stationed in certain camps (castra) . If the body can not be recovered, death can be commemorated with cenotaph. The epitaph on Roman military tombs usually gives the name of the army, place of birth, rank and unit, age and employment, and sometimes other information such as the name of the heir. Some of the more elaborate monuments describe the deceased, either in a parade regalia or in civilian clothes to emphasize his citizenship. Cavalry is often seen riding the body of oppressed enemies, a picture interpreted as a symbolic victory over death. Military funerary monuments of Roman Africa take on more progressively progressive forms: steles in the 1st century, altars in the 2nd century, and cups (mounds) in the 3rd century. Graves are often grouped in military cemeteries along the road leading out of the camp. An officer may be capable enough to build a tomb.
If a commander is killed in action, people are riding or walking around a pile of wood, or in some circumstances a cenotaph.
Afterlife
Religion
The standard account of Roman mythology portrays the soul as immortal and judged at death before the courts in the underworld, with those who have done good sent to the Elysian Field and those who have been ill sent to Tartarus. It is unclear how these ancient beliefs, as they seem to be influenced by Greek mythology and mystery cults.
The mystery continues under Rome and seems to have promised immortality only for initiation. The esoteric forms of religion known to combine Roman mythology and astrology, Egypt and the Middle East, illustrate the progress of the initiates through the moon, the sun, and the stars. Who do not know or do not have anything then abandoned, the underworld that becomes the place of torment. The general depictions of the blessed afterlife include rest, celestial banquets, and God's vision ( Deus or Jupiter).
Philosophy
The mainstream of Roman philosophy, like the Stoics, advocated contemplation and acceptance of the inevitability of the death of all living beings. "It is important for some to live and others to go, rejoice with those who are with us, but not grieve for those who leave." Grieving bitter means failing to understand and accept the nature of things. Famous, Epictetus encourages contemplation of a loved one as a "jar" or "crystal cup" which may be broken and remembered without disturbing the spirit, for "you love mortal beings, something that is not yours." It has been given to you for now, or forever, but like figs... in a season that remains in that year.If you miss him in the winter, you are stupid. "There is no real consensus, at least among the surviving Roman texts and epitaphs, of what happened on someone after death or the existence of life after death. Pliny the Elder in Naturalist Historia claims that most people argue that after death a person returns to an insensitive state that occurs before birth but admits, however silly, that there are people who believe in the immortality of the soul. Seneca the Younger seems less consistent, arguing both sides, pointing out that death brings total destruction while also talking about the survival of spirits after escaping from body jail. Tacitus at the end of Agricola takes an opposite view to Pliny, and claims that the wise man believes that the spirit does not die with the body, although he may specifically refer to the righteous - reminiscent of the mythological notion of Elysium. It is important to remember that this is the opinion of some elite men of choice who are educated and may not be characteristic of all Roman views.
See also
- Rosalia, a roses jewelry festival that reflects the practice of decorating a tomb and a grave with flowers
- Ancient Greek burial and funeral
- Roman burial art
- Sit tibi terra levis
References
External links
- Ancient Dictionary from Greek and Roman Antiquities, Funus article
Source of the article : Wikipedia
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