Ancient Greek and Roman Burial Customs

Certainly spells exist against hail, against a wide range of diseases, and to treat burnssome even of proven effectiveness … and arrows pulled from a body, provided they have not touched the ground, are powerful aphrodisiacs if placed under a lover's bed. (Natural History 28.6.34) Marcellus Empiricus gives an example of a charm against disease: To be recited sober, touching the relevant part of the body with three fingers: thumb, middle finger, and ring finger; the other two are stretched out. 'Go away, no matter whether you originated today or earlier: this disease, this illness, this pain, this swelling, this redness, this goiter, these tonsils, this abscess, this tumor, these glands and the little glands I call forth, I lead forth, I speak forth, through this spell, from these limbs and bones.' (On Medicaments 15.11/Luck) Spells came in handy too if you had a wager on a chariot race and wanted to insure your victory, as this lead tablet from Africa shows: I conjure you, daemon, whoever you may be, to torture and kill, from this hour, this day, this moment, the horses of the Green and the White teams; kill and smash the charioteers Clarus, Felix, Primulus, Romanus; do not leave a breath in them. I conjure you by him who has delivered you, at the time, the god of the sea and the air: Io, Iasdao … aeia./Luck Or if you sought revenge: Lady Demeter, I appeal to you as one who has suffered wrongs. Hear me, goddess, and render justice, so that you bring the most terrible and painful things on those who think such things about us and who rejoice together against us and bring suffering on me and my wife, Epiktesis, and despise us. Oh Queen, lend an ear to those of us who suffer and punish those who look happily on such as us. (Amorgos, Greece/Gager, no. 75) Or punishment for a personal wrong: Whoever stole the property of Varenus, whether woman or man, let him pay with his own blood. From the money which he will pay back, one half is donated to Mercury and Virtus. (Kevendon, Essex/Gager, no. 97) This is the gravestone Gaius Aonius Vitalis set up for Atilia Maximina, she of purest spirit, an incomparable wife, who lived with me without any quarrels for 18 years, 2 months, and 9 days, having lived 46 years, leading a life of honor and good name, my everlasting solace. Farewell. (CIL 5.3496 = ILS 8457, Verona, Italy) Or this: Pompullius Antiochus, her husband, set up this gravestone to Caecilia Festiva, his dearest, sweet wife, hard-working and well-deserving, who lived with me 21 years without a contrary word.

In this article I review the many prior interpretations of Herodotus' description (9.85) of the tombs of the Lakedaimonians at Plataia and consider the implications for our knowledge of Spartan burial customs.

This is a polished draft of an essay that will appear in "Classica et Mediaevalia."

Thasos et la mer Noire aux époques classique et hellénistique: 'grandeur et décadence' d'un circuit économique. Thibaut Castelli From the tower of Kronos to the island of Achilles: placing Leuce in the Greek conception of heroic apotheosis ..

In ancient Greece, heroic figures were known for performing magnificent feats of skill and bravery and while they were not gods, the fact that they lived and died as mortals only made their achievements all the greater. After death they were bestowed with honours such as sacrifices and prayers as well as shrines and altars established in their name and they were commemorated in athletic games and works of literature.

SER IA III 11 tu muli https://biblioteca-digitala.ro '.\u apar \inc acel uiaşi cen tr u de prod Ul' \ i c ca exl' mplarde de la :\larsilia şi I lislria (Lambrino), a căror provcnicn\< i comu nă "ioniani" t" csll' asigurat: 1 ele caractcrisl icelc tehnice şi de el1•cor. Acelaş i cenlru ca şi X IX •1. XIX-'i inv. C 1951-1 A-G. Capac de kka n is, fragmcnlar ; profi l incomplet (lipseşte centrul cu apucătoarea). l'l. 70. Dm. O, 165 111. Pari ial ars sccunclar. Argi la roz violaccc , densă, slralificalii, cu parti c u le miiruntc şi desc de n i si p şi particule nl'grc rare. Firnis negru mat. Decor \' Cgdal. Acelaşi ccnlru dl' prod u cţ ie ca şi XIX 3. XIX :J inv. \' 19515 A-E. Pinax "rodi a n " 13, fragml'nlar ; profil incomple t (l ipse şte o parte din perele). PI. 85. Dm. 0,213 m. Par\ial ars secundar. Argila ca fl'ni u-ccnuşic eleschisă, dură, fină, compactă, o mogcn;i , cu mica finf 1. Pc funel, caneluri in cercuri concent ri ce desc. F;iri' l elccor. Cncle asemănări de formă cu Lam1'rino, \'ases arc/ruiq11es, p. 293, fig. 218 şi 279, pc care Schicring, ll'erksliilte, p. 122, nota 2-!G, li lncadreazf1 în "\'las losgruppc (spătcs Bcispiel)" ; cf. R u mpf, .1 /alerei, p. 56 nota 8 (Euphor hosgruppe, 5; j0-525 l.c.n.). XIX li inv. \' 19516 A-Q. Oală ele hucălf 1ric lucrnl<i la roat: 1, fragmcnlară ; profil i ncomplc l (lipseş te cca mai marc parte din pansă şi fundul). PI. 85. Dm. gurii O, 12 m. Argila in spărtură proaspătă ncagrft sau cafenie în miez şi cafenie roşcată la suprafaţă, asprf1, stratificată, cu pielricclc mărunte sili c ioase, ra1•c particule negre, nisip, mica ln paiete mari la s 11 pra fa !f 1. Cuverlf1 de aceeaşi culoare. Pc pans<i lus t ru mecanic vertical.

The paper (unpublished Masterthesis) addresses the role of rare native funerary stones found in the Italian Salento area in the interpretation of a Middle-Ground culture comprised of a mix of indigenous and Greek people in a pre-colonial framework. The paper wishes to contribute to the ongoing research of the Vrije Universiteit Amsterdam focused on uncovering the true nature of early Greek-indigenous encounters in the Salento area, whereby a mix-culture of both parties came into being, displaying a shared heroic identity at the level of the elite.

The book is devoted to the publication and the study and gold jewelry from the excavations, chance finds and purchases from Phanagoria. The work is based on materials acquired by  the Institute of Archaeology of Russian Academy of Sciences in Moscow, as well as museums in Moscow (State Pushkin Museum of Fine Arts), Krasnodar and Taman from 1928 to 2011. Chronological framework of work: from the second half of the 4th century BC to late antiquity (the latest finds are dated to the first half of the 5th century AD). A characteristic feature of the work is a complex approach to the study. Artifacts from Phanagoria considered as elements of the funeral inventory (78 burial complexes). Typological and stylistic analysis of objects (277 catalogue numbers) is supplemented by special numismatic and epigraphic observations. Particular attention is paid to the investigations of gold objects using the methods of the natural sciences.
Книга посвящена публикации и исследованию золотых изделий из раскопок, случайных находок и покупок из Фанагории. Работа основана на материалах, которые поступили в собрания Института археологии РАН в Москве, а также музеев Москвы (ГМИИ им. А. С. Пушкина), Краснодара и Тамани с 1928 по 2011 гг. Хронологические рамки работы: от второй половины 4 в. до н.э. до позднеантичного времени (самые поздние находки относятся к первой половине 5 в. н.э.). Особенностью работы является комплексный подход к исследованию. Артефакты из Фанагории рассматриваются как элементы погребального инвентаря (78 погребальных комплексов). Типологический и стилистический анализ предметов (277 каталожных номеров) дополняется специальными нумизматическими и эпиграфическими наблюдениями. Особое внимание уделено изучению рассматриваемых в работе предметов из золота при помощи методов естественных наук.

In this article I attempt to present main tendencies in the archaeological record of Kerameikos 700-400 B.C . In Part I, I seek to clarify thegeneral principles of family self-representation. Changing conceptions of age groups and the male and female sex in Athenian society will be seen to play a dominant role and be responsible for a general lack of family burial plots, but also for the difficulty of deciding whether Attic burial customs reflect the existence of larger kinship organizations. Main structuring principles in vase painting are seen as useful analogies to the way gender roles were expressed in the actual burial contexts. Part II, I deal with the several large tumuli excavated in Kerameikos and in the Attic countryside. Contrary to current scholarly opinion, which regards these tumuli as some of the few certain cases of true family burial plots, I interpret them as extreme examples of the will to express gender roles in burial practice. I thus argue that some of these tu...

For the interpretation of mythological subjects In the Roman funerary art the author systematically applies the analysis of the Key of Dreams by Artemidorus of Daldis, Greek author of the Antonine period. The funerary art was studied before by F. Cumont and A.D. Nock, and they both discussed also some dreams chosen from the manual of Artemidorus. The comparison of the principles of the analysis of dreams (mental images) with the principles that we encounter in the iconography gives interesting results. This approach has never previously been attempted. To support his argument, the author studies not only numerous decorated sarcophagi but also a series of funerary inscriptions.

ROMA 2016 e s t r a t t o Direttore degli Acta Instituti Romani Finlandiae mika kajava Department of World Cultures FI -00014 University of Helsinki Comitato scientifico tuomas Heikkilä -mika kajava -mika lavento Redazione simo ÖRmä, Roma Redazione del vol. 43 Ria BeRg Cover illustration Woman with a jewel-box. Ceiling fresco from the Constantinian Palace in Trier (Photo: Courtesy Museum am Dom Trier). isBn 978-88-7140-726-5 issn 0538-2270 © Institutum Romanum Finlandiae Roma 2016 www.irfrome.org e s t r a t t o Bibliographical Abbreviations

Classical and Hellenistic cemeteries can give us more than descriptions and styles of pottery, art and burial architecture; they can speak of people, societies, social conventions as well as of social distinctions. This book aims to employ and illustrate the unique strengths of burial evidence and its contribution to the understanding of social identity and status in the Classical and Hellenistic Northern Peloponnese. By thoroughly reviewing published burials from the regions of Achaia, Arcadia, the Argolid and Cynouria, Corinthia, Elis and Triphylia, spatial and temporal variations which led to a change in definitions of 'society' and perceptions of 'community' on the basis of shifting reactions to death and the dead are demonstrated. Social roles of men, women, children, elite and non-elite individuals as expressed or negotiated in the mortuary record are explored. Preconceived ideas and stereotypes within and about the Classical and Hellenistic burials are challenged. In spite of the many constraints imposed by the limited previous research, what clearly emerges from this study is the wide degree of variation in what are often loosely termed 'customary' or unappealing Classical and Hellenistic burial practices in the Northern Peloponnese. If death was indeed an occasion or 'opportunity', then the meaning of this opportunity varied along the shifting dimensions, in time and space, of identity and status.

Ägyptische Kulte und ihre Heiligtümer im Osten des Römischen Reiches (2005) BYZAS 2 Clemens Lichter (ed.) How Did Farming Reach Europe? Anatolian-European relations from the second half of the 7 th through the first half of the 6 th millennium cal BC.

This paper focuses on the typological characteristics of an inscribed SOS amphora fragment kept at The National Archaeological Museum of Athens, with emphasis shifted to the potential social implications that the burial use of such a vessel entails. Additionally, the particular features of the gradual expansion of the settlement of Athens during the Geometric and Early Archaic periods, two periods critical for the formation of the polis, are put forward.

The term "Bacchic Orphic gold leaves" refers to a group of about forty thin gold leafshaped tablets discovered in graves in different places across the Greco-Roman world and dated to different periods, from the 5 th c. BCE to the 2-3 c. CE. These leaves are associated with the Bacchic Orphic initiation rites and contain unique texts that provide the deceased with detailed instructions on what to say and do when they arrive in the underworld.

The paper discusses a group of gold lamellae, originating from graves in Roman Palestine, which bear the ancient Greek formula
θάρσει NN· οὐδεὶς ἀθάνατος  (Take courage, NN! No one is immortal) or its variations. It also contains a publication of two new lamellae, and several lamellae that have not been associated with this group in the past are added to the list. The new evidence is considered in the context of the ongoing debate on cultural and ritual connotations of the Palestinian lamellae.

One of the most well-known death rites in the ancient Greek world is the deposit of Charon's obol in burials, an act that intends to ensure the fair paid to Charon for conducting the souls across the Styx to the Underworld. Nevertheless, the excavation data prove that this costume was not particularly frequent. This conclusion which concerns not only the cemeteries in northern Greece but also those of the Greek world in general seems to apply to Abdera as well. At the tumuli cemetery, dated from the late 6 th c. until the early 3 rd c. BCE, and at the Hellenistic cemeteries of the city, bronze, silver and gold coins as well as gold and silver danakai have been found. However, the percentage of graves containing coin finds is quite limited. The aim of this study is to gather all the available numismatic material and to examine different issues related to burial coins at the cemeteries of Abdera: the quantity and value of coins, the precise deposit spot inside the graves, the time of appearance and the duration of the custom, the distinction between the Charon's obol and the burial coins in general, their chronological accordance to the date of the burial etc.


Mots clés : tombes-monnaies funéraires-obole à Charon-Abdère-rite funéraire de déposition de monnaie Résumé-L'un des rites funéraires les mieux connus du monde grec ancien est le dépôt dans la tombe de l'obole à Charon, un geste destiné à assurer le paiement de la traversée du Styx aux âmes destinées à rejoindre l'au-delà. Toutefois, les données issues des fouilles prouvent que cette coutume n'était pas particulièrement fréquente. Cette conclusion, qui ne concerne pas seulement les nécropoles de Grèce septentrionale mais également l'ensemble du monde grec semble également s'appliquer à Abdère. Dans la nécropole tumulaire datée de la fin du VI e s. au début du III e s. av. J.-C., ainsi que dans la nécropole hellénistique de la ville, ont été recueillies des monnaies de bronze, d'argent et d'or, ainsi que des danakai d'or et d'argent. Toutefois, la proportion de tombes contenant des trouvailles monétaires est très limitée. Le but de cette étude est de réunir le matériel numismatique disponible afin d'examiner les différentes possibilités justifiant le dépôt de monnaies dans les nécropoles d'Abdère : la quantité et la valeur des monnaies, l'emplacement précis du dépôt dans la sépulture, l'époque d'apparition de cette coutume et sa durée, la distinction entre l'obole à Charon et les autres monnaies funéraires, leur chronologie par rapport à la date de la tombe, etc.

Το παρόν έργο πνευματικής ιδιοκτησίας προστατεύεται κατά τις διατάξεις του ελληνικού νόμου (Ν. 2121/1993 όπως έχει τροποποιηθεί και ισχύει σήμερα) και τις διεθνείς συμβάσεις περί πνευματικής ιδιοκτησίας. Απαγορεύεται απολύτως η άνευ γραπτής άδειας του εκδότη κατά οποιοδήποτε τρόπο ή μέσο αντιγραφή, φωτοανατύπωση και εν γένει αναπαραγωγή, εκμίσθωση ή δανεισμός, μετάφραση, διασκευή, αναμετάδοση στο κοινό σε οποιαδήποτε μορφή (ηλεκτρονική, μηχανική ή άλλη) και η εν γένει εκμετάλλευση του συνόλου ή μέρους του έργου.

Abstract
Safranbolu today is located in the east of Karabük province. In ancient period, the city was in the borders of Paphlagonia region, Halys (Kızılırmak) and Pontos region in the east; Parthenios (Bartınsu) or Billaios (Filyos River) and Bithynia in the west; Gangra (Çankırı)and Galatya in the south. The artifact in the shape of a pedimenthas 3,95 m length, 2,13 m height and 0,47 m thickness. It is seen that there is a pig, a patera, olpe-pitcher, diptych, stylus, an open roll, a box whose lock and key part is portrayed, an amphora, a hacksaw blade, a pickaxe, a plow, a basket whose two sides are portrayed with two birds, a fruit basket, grape leaves, and bunches of grapes and a small bird eating grapes from the bunches which was made by scraping technique. The existent figures indicate that this plaque belongs to a grave. The artifact in the shape of a pediment has been evaluated under the title of “Stelas with Frontons” because of its shape and it has also been evaluated in the sub-category of “Stelas whose Tympanon are Nodal” and “Stelas with Cradle Roofed”. However, this pediment was processed schematically on massive blocks in the mentioned stela groups.
Furthermore, the size of these stelas are quite small. When these stelas taken into consideration, it does not suit to the existent classification because it is only made up of fronton and it has an unusual size. In this context, when compared to the other graves nearby the city, it is detected that there is a khamasorion grave in in-situ condition and with the help of this grave it is understood that the artifact belongs to khamasorion grave. Because the similar samples only exist in this region, it is called Pediment Stela in South Paphlagonia type. It is dated back to A.D 2-3 centuries because of the figures on it. Very important data has been gathered about the grave architecture and burial traditions of the region in the Roman Empire Period.



Özet
Safranbolu günümüzde Karabük ilinin 11 km doğusundadır. Antik dönemde ise kent Paphlagonia Bölgesi’nin sınırları içerisindedir. Alınlık şeklindeki eser 3,96 m uzunluğa, 2,13 m yüksekliğe ve 0,47 m derinliğe sahiptir. Eserin cephesinde, domuz, patera, olpe-pitcher, diptiych, kalemlik (stylus), açık rulo, kilit ve anahtar kısmı betimlenmiş bir kutu, amphora, bağ bıçağı, balta-kazma saban, kazıma tekniği ile yapılmış bir sepetin her iki tarafında betimlenmiş iki kuş, meyve sepeti, asma yaprakları, üzüm salkımları ve salkımlardan üzüm yiyen küçük bir kuştan oluşan kompozisyon görülmektedir.  Mevcut figürlerin varlığı bu levhanın bir mezara ait olduğunu göstermektedir. Alınlık formundaki eserin; günümüze kadar yapılan stel ve adak levhası sınıflandırmalarında formu itibariyle, “Alınlıklı Steller” ana başlığında, “Tympanonu Bezeli Steller”, “Beşik Çatılı Steller” gibi alt gruplar içerisinde değerlendirilmiştir. Ancak anılan stel gruplarında bu alınlık masif blok üzerine şematik olarak işlenmiştir. Ayrıca bu stellerin ebatları oldukça küçüktür. Anılan steller göz önüne alındığında, eserin sadece alınlıktan ibaret oluşu ve alışılmışın dışındaki boyutları, mevcut sınıflandırmalara uymamaktadır. Bu bağlamda kentin yakın çevresindeki mezarlarla karşılaştırma yapıldığında in-situ durumda bir khamasorion mezar tespit edilmiş ve bu mezar ışığında eserin khamasorion bir mezara ait olduğu anlaşılmıştır. Benzer örneklerin sadece bu bölgede olması itibariyle Güney Paphlagonia Tipi Alınlık Stel olarak adlandırılmıştır. Üzerindeki figürlerden eserin M.S. 2-3. yüzyıllar arasına tarihlenmiştir. Bu çalışmayla bölgenin Roma İmparatorluk Dönemi mezar mimarisi ve ölü gömme geleneği bağlamında oldukça önemli veriler elde edilmiştir.

The article discusses one of the variants of the image of the tendril goddess (Rankenfrau) with the mask of a satyr recorded in depictions on plates found in Chersonesos Taurica, in the funerary complex within the Kul-Oba burial-mound and also in a burial-mound near the village of Ivanovskaya (Fig. 1–3). Examination of the context for each of the finds and also their comparison allows the assumption that they were all used to decorate apparel – the head-dress of a priestess. The image of the goddess depicted on these plates can be traced back to the iconographic type  of the Potnia Theron. The combination of images of the winged goddess and a satyr mask in a single item is probably linked with the cult of Artemis Orphia.

The city of Megara is located on a particularly strategic site with the advantages of being in close proximity to the Saronic Gulf and having fertile farming land. During the 7th and 6th centuries BCE the town was situated on the two low fortified hills of Alkathos and Karia, which were surrounded by the cemeteries. The erection of the fortification wall
in the period between 479 to 460 BCE resulted in the relocation of the cemeteries outside the boundaries of the fortified town, and also at a distance from the banks of the two streams, Mauratza and Exobrisis, which functioned as ditches for the wall3. Tombs of classical and
Hellenistic times were located near the main roads, leading to Megaris and the neighbouring cities (Corinth, Athens, Thebes). Besides, Pausanias (1, 43, 3–5; 1, 44, 3; 1, 44, 6) describes special
burials of mythical persons and heroes inside and outside the city. The habit of the Megarians to build public buildings around the tombs of heroes is also interesting, because they thought that these graves could protect public life and political assemblies. The Megarians, after all,
had distinctive beliefs about death, and Cynic Diogenes observes that they »feast as if to die tomorrow, and build as if they were never to die at all«.
In this paper we will examine the relation of pottery to the burial customs, based on the data emerged from the rescue excavation in the P. Staurakis plot in the north-eastern part of the city of Megara, where an extensive necropolis dated from the late 8th to the early 1st century BCE has been excavated.

Das vom Forschungskolleg Morphomata der Universität zu Köln und dem Römisch-Germanischen gemeinsam konzipierte Kolloquium stellt antike Herrschergräber in Westeuropa und Ostasien in den Brennpunkt. Im übergeordneten Sinn werden die Gräber als kulturelle Leitformen und Monumente des Herrschergedenkens betrachtet. Häufig handelt es sich um monumentale Erinnerungszeichen, die aufgrund ihrer topographischen Lage, ihres außerordentlichen Formats und ihrer Ausstattung eine Sonderstellung einnehmen. Das breite Spektrum der ausgewählten Herrschergräber, das räumlich in Westeuropa und Ostasien seine Schwerpunkte findet und zeitlich vom ausgehenden 1. Jahrtausend v. Chr. bis ins 1. Jahrtausend n. Chr. reicht, eignet sich im besonderen Maße für einen kulturanalytischen Zugriff.  Im Vordergrund stehen nicht, wie man vielleicht denken möchte, schon damals bestehende Kontakte zwischen den genannten kulturellen Großräumen. Vielmehr geht es darum, Konvergenzen/ Übereinstimmungen aber auch Unterschiede zwischen den Darstellungsformen am Grab herauszuarbeiten.

Ancient cemeteries in modern Greek cities such as Athens are rarely restored, a situation also true for individual burials. After excavation, they are usually dismantled into their component parts, thereby losing their character and significance as excavation finds. The rehabilitation of cemeteries or at least of particular burials to their original state would fundamentally contribute to the modern perception of the ancient world.

Parion is one of the important port cities of the ancient Troas region. This ancient city is located within the borders of the modern-day village of Kemer in Biga District in Çanakkale province. This study’s subject is grave M229 and its Context, which were found in 2019 in the southern necropolis of Tavşandere at the entrance of the village of Kemer (i.e., the ancient city of Parion). The gifts for the dead of M229 comprise 18 unguentaria, a jug, a mug, a bowl, a oil lamp, a glass rings, 5 agate stone beads, a bronze spoon, a bronze mirror, metal parts of a wooden crate, a
medicine-ointment mixing stone, a pyxis made of bone, and a medicine box. The grave’s Context were evaluated historically, typologically, and iconographically. As a result of these evaluations, the grave appears to date from the end of the first century AD to the beginning of the second century AD. The bone medicine box found in the grave is the only example that was uncovered in Anatolia. The Isis-Fortuna figure on the medicine box is a health goddess equated with Hygeia. The agate beads found in the wooden crate inside the grave provide suggestions regarding the social status and occupation of the grave dweller. The bronze spoon inside the wooden coffin and the pyxis, medicine-ointment mixing stone tray and medicine box on the northern exterior of the coffin may also be tools healers used in simple treatments. Based on information obtained from ancient sources and the treatment and health-oriented objects in the grave, it is considered that the individual in the the grave may be a healer from the Ophiogen family.
Keywords: Southern-Tavşandere Necropolis, Isis-Fortuna, Medicine box, Ophiogen, Parion, Healer’s grave

Parion is one of the important port cities of the ancient Troas region. This ancient city islocated within the borders of the modern-day village of Kemer in Biga District in Canakkale province. This study’s subject is grave M229 and its Context, which were found in 2019 in the southern necropolis of Tavsandere at the entrance of the village of Kemer (i.e., the ancient city of Parion). The gifts for the dead of M229 comprise 18 unguentaria, a jug, a mug, a bowl, a oil lamp, a glass rings, 5 agate stone beads, a bronze spoon, a bronze mirror, metal parts of a wooden crate, a medicine-ointment mixing stone, a pyxis made of bone, and a medicine box. The grave’s Context were evaluated historically, typologically, and iconographically. As a result of these evaluations, the grave appears to date from the end of the first century AD to the beginning of the second century AD. The bone medicine box found in the grave is the only example that was uncovered in Anatolia. The Isis-Fortuna figure ...