Funeral rites in ancient Greece
Introduction
The Greek world is fully surrounded by mysticism and spirituality, it is integrated into all areas of his life, and as such, it is essential to worship the gods. It is not surprising that they have different rites and sacred celebrations for each event. In this essay we will investigate the funeral rites, but to understand them, before we are going to get a little in terms talking about the way thinking about ancient Greece.
Developing.
The ancients understood death as something much more common than what we consider now. They considered that when he died, the body separated from the soul and it was heading to the last dwelling, the way to follow was a mystery that only Hermes was knowledgeable and for this, he guided the souls in his journey. It was believed that the trip consisted of crossing the Leto River and the River of Oblivion, until they reached the Estigia lagoon, where they should pay Caronte with a coin to lead them to the doors of the underworld. In case of not being able to pay the trip, the soul of the deceased would roam the banks a hundred years until the boatman decided to take them for free.
Once they crossed, they were waiting for the trial where it would be decided if they were going to the Elysees fields or if their soul would be consumed in the Tartarus. The risk to die from an early age was present in his day to day, the lack of medical records, wars and even the fact of birth could be a trip to the world of the dead of the dead. This is why the rituals to be followed very seriously when their time arrived. With the death of a Greek and so that his trip to Hades was adequate, then the funeral rites that began at home and concluded in the cemetery happened then and concluded in the cemetery. Sacred place where it was, already in the deceased’s own tomb, the direct connection with the Hades.
The first phase, called prothesis, began when relatives washed and prepared the body. They prowled it with scented water and essences and once ready, they dressed and wrapped it in a shroud. The body was exposed at the door of the house, with the head outwards and a coin in the mouth. It was usual to hir. A cypress branch was placed to warn passersby and a vessel with water so that visitors purified themselves when entering and leaving the house.
Before the dawn of the second day the second phase was given, Ekphorá, where he moved to the deceased to the cemetery. Accompanied by a funeral procession of family and friends, the deceased was transported by home servants or in the case of noble families, taken in a car. Once there, he was buried or cremated and buried forever in sacred land. Inside the grave figures, ceramics and different objects that formed the trousseau were placed. After the burial process, the gods were worshiped with libations and sacrifices. To point out the final resting place, a wake was placed where the epitaph was written, on steps. Different tapes and garlands and feet were arranged in it.
The third day the banquet was celebrated, perdeipnon, to honor the deceased and the gods. In geometric era, these banquets occurred next to the grave itself, but in later times this act moved to the house. It serves to remember with honors the deceased that was understood, it was present taking part of it. It was a common practice to bring food to the grave the third and ninth day.
The thirtieth day, too, the banquet was repeated to end mourning. The tribute to the dead is part of the general celebrations that are repeated every year, in the nekýsia or day of the deceased. Offerings are repeated, tombs are decorated again, sacrifices are made and libations of different types are made. Some include oils or wine, while others are water to ‘bathe’ to the dead and purify it.
Conclusions.
In this rite is the essence of belonging and expression of identity, the cult of the dead remains therefore a fundamental act. In the National Archaeological Museum there is a wide collection of ceramic vessels. The funerals, lécitos, are ceramics bathed in white engobe that represent funeral scenes. Images of the preparation of prothesis and ekphorá appear in them. As well as sorry scenes, offerings scenes or the image of the dead man with his grave.
Bibliography.
- Burkert, Walter: archaic and classical Greek religion. Translation by Bernabé, Helena. Madrid, Abada Editores, 2007.
- National Archaeological Museum at www.man.is [last access 10/19/2019]
- Bruit Zaidman, Louise and Schmitt Pantel, Pauline Translation by Ten Slates, María de Fatima. Madrid, Akal, 2002.
- Hernández de la Fuente, David on www.National Geographic.com.it is
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