Relevant bibliographies by topics / Funeral pyre

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Academic literature on the topic 'Funeral pyre'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Funeral pyre"

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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 Ro
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Mckechnie, Paul. "Diodorus Siculus and Hephaestion's Pyre." Classical Quarterly 45, no. 2 (1995): 418–32. http://dx.doi.org/10.1017/s0009838800043494.

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Chapters 114 and 115 of Diodorus Siculus Book 17 give rise to impressive difficulties, considering their relative brevity. At the beginning of Chapter 113 Diodorus has announced the opening of the year 324/3 (Athenian archon, Roman consuls, 114th Olympic Games)—the last year of Alexander the Great's life. Alexander by then has already, at the end of the previous year (112.5), taken the fateful step of entering Babylon: wounded in his soul by Chaldaean prophecy, Diodorus says, but healed by Anaxarchus and the philosophical corps of the Macedonian army. The new year, 324/3, begins with Alexander
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De Mulder, Guy, Mark van Strydonck, and Wim De Clercq. "14C Dating of “Brandgrubengräber” from the Bronze Age to the Roman Period in Western Flanders (Belgium)." Radiocarbon 55, no. 3 (2013): 1233–45. http://dx.doi.org/10.1017/s0033822200048141.

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A Brandgrubengrab entails a specific way of depositing human remains whereby the cremated remains of the deceased and other remnants of the funeral pyre, such as charcoal and burnt objects, are jointly deposited onto the bottom of a pit. This type of burial became increasingly popular during the Late Iron Age and the Roman period, when it was the main basic funerary structure used in western Flanders. In recent years, more attention has been paid to establishing a more precise chronology for these funerary structures by applying radiocarbon dating. A set of 40 14C dates obtained from samples o
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Brenneman, David A. "Self-Promotion and the Sublime: Fuseli's Dido on the Funeral Pyre." Huntington Library Quarterly 62, no. 1/2 (1999): 69–87. http://dx.doi.org/10.2307/3817809.

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Skóra, Kalina, Grzegorz Żabiński, and Ewelina Miśta-Jakubowska. "Weaponry of the Przeworsk Culture in the light of metallographic examinations. The case of the cemetery in Raczkowice." Praehistorische Zeitschrift 94, no. 2 (2020): 454–98. http://dx.doi.org/10.1515/pz-2019-0016.

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AbstractThis paper discusses seven finds of weaponry (one sword and six spearheads) from the Roman Period Przeworsk Culture cremation cemetery in Raczkowice, Częstochowa Distr., PL. This assemblage can generally be dated to Phases B2–C1. All the discussed artefacts went through the funeral pyre and two underwent additional treatment as part of funeral rites: the sword and one of the spearheads were bent. Metallographic examinations demonstrated that all these weapons were forged from single pieces of ferrous metal. However, in some of these the carbon content was high enough to allow for heat-
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Keshwani, Pankaj, Luv Sharma, Vinod Kumar, and S. K. Dhattarwal. "Dead Man Returns From Funeral Pyre: Conflagrated Remains Speak Out Murder-A Case Report." Journal of Indian Academy of Forensic Medicine 40, no. 2 (2018): 232. http://dx.doi.org/10.5958/0974-0848.2018.00042.8.

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SHEPHERD, PROFESSOR ROBERT E. "Juvenile Justice: A Birthday Cake or a Funeral Pyre - The Juvenile Court at 100 Years." Juvenile and Family Court Journal 50, no. 4 (1999): 9–19. http://dx.doi.org/10.1111/j.1755-6988.1999.tb00008.x.

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Gilmartin, Sophie. "The Sati, the Bride, and the Widow: Sacrificial Woman in the Nineteenth Century." Victorian Literature and Culture 25, no. 1 (1997): 141–58. http://dx.doi.org/10.1017/s1060150300004678.

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My title brings together two cultures — Indian and British — and three phases of womanhood — the bride, the widow, and — through suttee — the dead widow. Suttee, or sati, is the obsolete Hindu practice in which a widow burns herself upon her husband's funeral pyre. In this essay I wish to explore how sati was used as a metaphor in British novels and periodicals in the nineteenth century — used both as a metaphor for the British widow's mourning rituals and for the plight of the British bride in an unhappy marriage. I shall argue that sati forms a nexus connecting the seemingly disparate situat
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Kubiak, David P. "Cornelia and Dido (Lucan 9.174–9)." Classical Quarterly 40, no. 2 (1990): 577–78. http://dx.doi.org/10.1017/s0009838800043263.

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Pompey has been treacherously killed, his body decapitated and thrown into the surf. The faithful Cornelia cannot give her husband a proper funeral, but must be content to place on the pyre all that is left of his greatness. Commentators are not of much help in this place, most caught up in tralatician glossing and hence content to echo the scholiastic reference to Pompey's three triumphs. Thomas Farnaby thought of the funeral of Misenus in Aeneid 6; but one looks in vain to Grotius (1639), Oudendorp (1728), Burman (1740), Bentley (1760), Weber (1828–9), Francken (1896–7), Heitland-Haskins (18
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Lovatt, Helen. "Statius on parade: performing Argive identity inThebaid6.268–95." Cambridge Classical Journal 53 (2007): 72–95. http://dx.doi.org/10.1017/s1750270500000051.

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In book 6 of theThebaid, Statius puts on a funeral for a baby prince (Opheltes) accidentally crushed by the flick of a giant serpent's tail, while his nurse is busy telling her life story to the leaders of the Argive army on their way to Thebes. The Argives hold full-scale funeral games, which represent an opportunity to play with epic predecessors and create a new world between Greece and Rome, epic and reality. At 268–95, nine days after Opheltes' funeral pyre has burnt out, after the crowd have arrived for the games and before the chariot race, Statius stages a procession. I give the full p
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Dissertations / Theses on the topic "Funeral pyre"

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Cenzon-Salvayre, Carine. "Le bûcher funéraire dans l’Antiquité : une approche archéologique, bioarchéologique et historique d’après l’étude des structures de crémation en Gaule méridionale." Thesis, Le Mans, 2014. http://www.theses.fr/2014LEMA3006/document.

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L’étude du bûcher funéraire fondée sur une approche anthracologique, s’inscrit dans la continuité d’unerecherche orientée vers la compréhension de l’organisation sociale des sociétés anciennes. La pratique dela crémation met en oeuvre une succession d’actions qu’il est nécessaire d’identifier pour enrichir nosconnaissances. Au travers de l’étude des bûchers en fosse individuels sous un angle anthracologique,deux objectifs ont été proposés : le premier porte sur un regard critique des données produites par lesanalyses anthracologiques en vu de proposer des catégories d’informations de premier o
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Barrand, Emam Hélène. "Les pratiques funéraires liées à la crémation dans les ensembles funéraires des capitales de cités du Haut Empire en Gaule Belgique : Metz-Divodurum, Bavay-Bagacum, Thérouanne-Tervanna." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20001/document.

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Ce travail a pour fondement l’étude de trois ensembles funéraires périurbains situés dans les capitales de cité des peuples Médiomatriques (Metz-Divodurum), Nerviens (Bavay-Bagacum) et Morins (Thérouanne-Tervanna). Notre étude est basée sur un corpus composé de plus de 480 structures funéraires, auquel ont été ajoutées les données issues des autres découvertes funéraires effectuées dans ces trois villes, du 18ème siècle à nos jours. Sur la base de cette documentation, nous proposons une analyse des pratiques funéraires en usage dans le nord de la Gaule et plus particulièrement dans la province
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Sigvallius, Berit. "Funeral pyres : Iron Age cremations in North Spånga /." Stockholm : Osteological research laboratory, Stockholm university, 1994. http://catalogue.bnf.fr/ark:/12148/cb35723233x.

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Worley, Fay L. "Taken to the grave : an archaeozoological approach assessing the role of animals as crematory offerings in first millennium AD Britain." Thesis, University of Bradford, 2008. http://hdl.handle.net/10454/4282.

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The crematory funerary rites practiced by those living in parts of mainland Britain during the first millennium AD included burning complete or parts of animals on the pyre. This thesis highlights the potential for archaeozoological analysis of faunal pyre goods using assemblages from the first millennium AD as a dataset. Experimental study and the integration of current research from a number of disciplines is used to suggest that although pyrolysis and cremation practices fragment and distort burnt bone assemblages, careful analysis can reveal a wealth of data leading to the interpretation o
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Books on the topic "Funeral pyre"

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Sigvallius, Berit. Funeral pyres: Iron age cremations in north Spånga. Stockholm University, Osteological Research Laboratory, 1994.

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Industrial religion: The saucer pyres of the Athenian Agora. The American School of Classical Studies at Athens, 2013.

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Love Becomes a Funeral Pyre. Orion Publishing Group, Limited, 2015.

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Wall, Mick. Love becomes a funeral pyre: A biography of The Doors. 2015.

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Pearce, John. Status and Burial. Edited by Martin Millett, Louise Revell, and Alison Moore. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.021.

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This chapter presents the burial of the dead as a key arena, like public and domestic space, for articulating status relationships. In mortuary rites distinctions of rank and resources were asserted through scale, materials, and symbolic resonance. With the benefit of new evidence for cremation process and from inhumation graves with good preservation of organic materials, this differentiation can be explored through the ritual sequence, including the laying out of the corpse and its treatment on the pyre, as well as in containers for the dead and in the number, variety and allusive properties
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Weekes, Jake. Cemeteries and Funerary Practice. Edited by Martin Millett, Louise Revell, and Alison Moore. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199697731.013.025.

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This chapter applies and attempts to contribute to the funerary process method of investigating late Iron Age and Roman period mortuary ritual in Britain. In this approach, evidence derived from archaeological contexts including tombstones and monuments, possible cemetery surfaces, cemetery boundaries, burials, pyre sites, and other features is reconsidered diachronically in relation to funerary schema. We therefore try to consider objects and actions in their correct funerary contexts, from the selectivity of death itself, through laying-out procedures, modification of the remains and other o
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Book chapters on the topic "Funeral pyre"

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Fishburn, Matthew. "Funeral Pyres." In Burning Books. Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230583665_8.

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Rogow, Arnold A. "A Funeral Pyre for America*." In Persuasions & Prejudices. Routledge, 2017. http://dx.doi.org/10.4324/9781315126302-75.

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Gaston, Kara. "Writing Readers in the Thebaid, Teseida, and Knight’s Tale." In Reading Chaucer in Time. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852865.003.0003.

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Literary experiments in Trecento Italy share with the Canterbury Tales the notion that we might read texts in order to recover the thought behind them. But what does it mean for a reader to seek out a mental property in inanimate matter? Statius’ Thebaid offers one way for medieval authors to work through this question, for it depicts such a reader in Antigone, who perceives her brothers’ minds animating the flames of their funeral pyre. This chapter follows the figure of the lady at the pyre from the Thebaid to the Teseida and the Knight’s Tale. It argues that such reading practices emerge as self-effacing, prefiguring the literary critical notion of “the reader.” And it suggests that Chaucer connects such practices of self-effacing reading with both civilization and political control.
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"CHAPTER FIVE. Planning Kammatopia: The Politics of Representation and the Funeral Pyre." In Bangkok Utopia. University of Hawaii Press, 2021. http://dx.doi.org/10.1515/9780824887735-008.

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Brereton, Joel P., and Stephanie W. Jamison. "Eschatology." In The Rigveda. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190633363.003.0008.

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This chapter treats the Ṛgvedic conceptions of death and what happens after death. It is very striking that several of the crucial concepts found in Classical Hinduism—karma and rebirth—are entirely absent from the Ṛgveda. What little the Ṛgveda says about what happens after death suggests that there is a world of the dead, presided over by Yama, the first to die and therefore king of the dead, and populated by the ancestors. The journey there is difficult, but, at least for those who arrive there, the realm of Yama is paradisal. The principal way of disposing of the dead was cremation, though burial is also mentioned. The institution of satī (widow-burning) is also not found in the Ṛgveda; the Ṛgvedic widow may ritual mount the funeral pyre but is called to return to life and indeed to remarriage.
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WIERINGA, EDWIN. "ANOTHER DOCUMENT FROM THE FUNERAL PYRE: THE SULUK ASPIYA OR SULUK ÉNDRACATUR BY RADÈN MAS ATMASUTIRTA." In New Developments in Asian Studies. Routledge, 2013. http://dx.doi.org/10.4324/9780203039199-11.

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Harvig, Lise. "Land of the Cremated Dead: On Cremation Practices in Late Bronze Age and Early Iron Age Scandinavia." In Cremation and the Archaeology of Death. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198798118.003.0021.

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As contract archaeology has emerged and larger connected areas have been excavated since the 1990s, focus has naturally changed from single finds of graves right below plough soil or in connection to mounds, towards the study of the surrounding cultural landscapes. In the Late Bronze Age and the Pre- Roman Iron Age settlements seldom overlap grave sites. This implies that the ‘land of the dead’ was considered separate from the ‘land of the living’. Although regionally differentiated, we further gain a better understanding of many of these accumulated grave sites and their gradual change during the transition period. In many cases we see a change from a personalized commemoration of the cremated dead in the Late Bronze Age, towards a focus on the act of cremation (rather than the post-cremation human body) around the beginning of the Iron Age. The increasing commemoration of pyre remains instead of human remains and deliberate ‘cremation’ of personal belongings in the Early Iron Age indicates a shift in funeral tempi from the post-cremation deliberate burial in the Bronze Age towards the actual cremation process as the primary locus of transformation in the earliest Iron Age. Throughout time, societies have grasped death, the dead, and the duration of death in very different manners. The process of death and relating to different stages of death may be more or less ritualized, that is, subject to specific repeated rules or laws within a society. Whether used to speed up or slow down the process of transformation—for example, keeping, embalming, dismembering, or exhuming the body in various stages—these rituals help the living create death through their acts. In interpretive archaeology we analyse these meaningful acts in the past and their continuation or discontinuation. Decoding single sequences within these acts therefore helps us designate non-negotiable repetitive actions in the archaeological record, as the material evidence of shared ‘embodied knowledge’ in a given prehistoric society (Nilsson Stutz 2003, 2010). Decoding and separating past actions and post depositional disturbances—the degree of intentionality—are crucial for plausible reconstructions of post-cremation treatment of cremated human remains.
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Gibson, William L. "Adieu, Hanoi – The Conquest of Hearts – Instructions pour les voyageurs – Postcards and Singing Ghosts – What Day Is This? – Sisavang Vong’s Dancing Rats – Everyone Wanted to See the King’s Funeral Pyre." In Alfred Raquez and the French Experience of the Far East, 1898–1906. Routledge, 2021. http://dx.doi.org/10.4324/9781003145226-6.

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Skrzyński, Grzegorz. "Wyniki oznaczeń taksonomicznych szczątków drewna." In Ocalone Dziedzictwo Archeologiczne. Wydawnictwo Profil-Archeo; Muzeum im. Jacka Malczewskiego w Radomiu, 2020. http://dx.doi.org/10.33547/oda-sah.10.zn.09.

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A number of samples collected during exploration of archaeological features from the Przeworsk culture cremation cemetery were submitted for xylological examination. The samples contained poorly preserved charred remains of wood, which were subjected to taxonomic identification. Anthracological analyses allowed four taxa of woody plants to be identified, with the predominant share of remains belonging to Scots pine Pinus sylvestris. The high share of pine wood fragments may indicate selective acquisition of this species as a material for building funeral pyres. On the other hand, it may reflect the widespread occurrence of this species in the nearby forest communities, which were shaped by human activity.
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Rebay-Salisbury, Katharina. "Rediscovering the Body: Cremation and Inhumation in Early Iron Age Central Europe." In Cremation and the Archaeology of Death. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198798118.003.0010.

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The Late Bronze Age Urnfield Period in Central Europe (BA D, Ha A/B, c.1300 to 800 BC) is characterized by the dominance of cremation as a burial rite. The simple appearance of urn burials give an impression of simplicity, but they are the endpoint of a chain of actions and practices that constitute the funerary ritual, many of which may not be simple at all, but include a large number of people and resources. The washing, dressing, and furnishing of the body as it is laid out prior to cremation leave no traces. The funerary pyre, as spectacular as it may have looked, smelled, and felt during the cremation, preserves only under exceptional circumstances. The rituals and feasts associated with selecting the cremated remains from the funerary pyre and placing them in a suitable organic container or a ceramic urn prior to their deposition do not leave much evidence. The large-scale spread of cremation during the Late Bronze Age has traditionally been explained by the movements of peoples (e.g. Kraft 1926; Childe 1950), or a change in religious beliefs (e.g. Alexander 1979). More recently, a change in how the human body is ontologically understood and how it has to be transformed after death is seen as the more likely underlying cause (Harris et al. 2013; Robb and Harris 2013; Sørensen and Rebay-Salisbury in prep.), although a simple and single reason is rarely the driver of such pan-European developments. This chapter will be concerned with another transition, the change from cremation back to inhumation, several hundred years later during the Early Iron Age, and investigates its background and causes. In Central Europe, cremation is given up as the solitary funerary rite, and a range of different options, including inhumations in burial mounds, bi-ritual cemeteries, and new forms of cremation graves emerge. This change happens at a different pace in the various areas of the Hallstatt Culture and adjacent areas, which will be surveyed here. Despite doubts about the validity of the term ‘Hallstatt Culture’ as a cultural entity (e.g. Müller-Scheeßel 2000), it remains a convenient shorthand to the Early Iron Age in Central Europe, c.800–450 BC, in eastern France, southern Germany, Switzerland, Austria, the Czech Republic, Slovakia, Hungary, Slovenia, Croatia, and parts of northern Italy.
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