"Pars Pro Toto" and Personhood in Roman Cremation Ritual: New Bioarchaeological Evidence for the Rite of "Os Resectum"

Graham, Emma-Jayne; Weaver, Carrie L. Sulosky

doi:10.5744/bi.2018.1026

Cited by 1 publication

(5 citation statements)

References 23 publications

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“…37 On the political importance of large funeral processions, see Favro and Johanson 2010;Johanson 2011: 413; also Östenberg 2015 for processions and public life in general. 38 For example, Toynbee 1971: 50;Maurin 1984: 205-6;Lindsay 1998: 73;Hope 2009: 86;Graham 2011;Lennon 2014: 144-5;Graham et al 2019. the past tense, 'and so those who had escorted a funeral procession, on returning stepped over re after having been sprinkled with water; which type of purication they called suftio' (s.v. aqua et igni, 'itaque funus prosecuti redeuntes ignem supergradiebantur aqua aspersi; quod purgationis genus uocabant suftionem').…”

Section: Funerary Ritesmentioning

confidence: 99%

“…35 Bendlin 2000: 128. 36 Houghton 2011.37 On the political importance of large funeral processions, seeFavro and Johanson 2010; Johanson 2011: 413; also Östenberg 2015 for processions and public life in general.38 For example,Toynbee 1971: 50; Maurin 1984: 205-6; Lindsay 1998: 73; Hope 2009: 86;Graham 2011; Lennon 2014: 144-5;Graham et al 2019.…”

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confidence: 99%

“… 18 For the former, see Lindsay 1998; Graham 2011; 2019; Lennon 2012; 2014. For the latter, see Maurin 1984; Scheid 1984; Lindsay 2000; Šterbenc Erker 2011.…”

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confidence: 99%

“… 38 For example, Toynbee 1971: 50; Maurin 1984: 205–6; Lindsay 1998: 73; Hope 2009: 86; Graham 2011; Lennon 2014: 144–5; Graham et al . 2019.…”

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confidence: 99%

“… 43 See Hope 2009: 81; Graham 2011; Šterbenc Erker 2011: 53; Lennon 2014: 144–5; Graham et al . 2019: 246–8; King 2020: 136.…”

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confidence: 99%

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Re-examining Roman Death Pollution

Emmerson

2020

J. Rom. Stud.

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The idea that the dead were polluting — that is, that corpses posed a danger of making the living unclean, offensive both to their own communities and to the gods — has long occupied a fundamental position in Roman funerary studies. Nevertheless, what that pollution comprised, as well as how it affected living society, remain subject to debate. This article aims to clarify the issue by re-examining the evidence for Roman attitudes towards the dead. Focusing on the city of Rome itself, I conclude that we have little reason to reconstruct a fear of death pollution prior to Late Antiquity; in fact, the term itself has been detrimental to current understandings. No surviving text from the late republican or early imperial periods indicates that corpses were objects of metaphysical fear, and rather than polluted, mourners are better conceived as obligated, bound by a variable combination of emotions and conventions to behave in certain, if certainly changeable, ways following a death.

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Section: Funerary Ritesmentioning

confidence: 99%

mentioning

confidence: 99%

“… 18 For the former, see Lindsay 1998; Graham 2011; 2019; Lennon 2012; 2014. For the latter, see Maurin 1984; Scheid 1984; Lindsay 2000; Šterbenc Erker 2011.…”

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confidence: 99%

“… 38 For example, Toynbee 1971: 50; Maurin 1984: 205–6; Lindsay 1998: 73; Hope 2009: 86; Graham 2011; Lennon 2014: 144–5; Graham et al . 2019.…”

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confidence: 99%

“… 43 See Hope 2009: 81; Graham 2011; Šterbenc Erker 2011: 53; Lennon 2014: 144–5; Graham et al . 2019: 246–8; King 2020: 136.…”

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confidence: 99%

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