Widely scattered primary data from late antiquity confirm that Roman-Christian families managed the rituals for death, burial, and commemoration of the dead at the domestic level. Household worship was regulated by Roman law, which explains in large part the lack of any serious interest by the emergent church in funerary matters until the mid-eighth century. During the interim therefore, Christian women as the primary caregivers and ritual specialists of the 'familia' assisted the dying, prepared the corpse for burial, lamented the dead-in song, poetry, music, drama, and dance-hosted funerary banquets, and remembered deceased family at the tomb. Furthermore, women were patrons and administrators of cemeteries, catacombs, martyr-shrines, and voluntary associations that buried deceased members. It was not until ca.750 that the Frankish bishops requested the nuns at the abbey in Chelles to compile the rituals for Christian dying, death, and burial. The result was a sacramentary of funerary liturgy called the Vatican Gelasian, the forerunner of the sacrament 'extrema unctio'. This fascinating history begs the question: Just how much did women contribute to an early Christian identity?

“Women, Pain and Death: Rituals and Everyday-Life on the Margins of Europe and Beyond” is a cross-cultural and multidisciplinary collection of articles representing different perspectives and topics related to the general theme Women and Death from different periods and parts of Europe, as well as the Middle East and Asia, i.e. areas where, through the ages, there have been a constant interaction and discourse between a variety of people, often with different ethnic backgrounds. The studies illustrate many parallels between the various societies and religious groupings, despite of many differences, both in time and space. The theme, death, is mostly seen from what have been regarded as the geographical margins of society as well as concerning the people involved: women. Thus, the articles, most of them presenting original material from areas which are not very known for English readers, offer new perspectives on the processes of cultural changes. The collection has important ramification for current research surrounding the shaping of a “European identity”, the marketing of regional and national heritages. In connection with the present-day aim of connecting the various European heritages, and developing a vision of Europe and its constituent elements that is both global and rooted, the work has great relevance. One may also mention the new international initiative on intangible heritage, spearheaded by UNESCO.

Personal and yet utterly universal, inevitable and yet unknowable, death has been a dominant theme in all cultures, since earliest times. Different societies address death and the act of dying in culturally diverse ways; yet, remarkably, across the span of several millennia, we can recognize in the customs of ancient Greece and Rome ceremonies and rituals that have enduring present-day resonance. For example, preparing the corpse of the deceased, holding a memorial service, the practice of cremation and of burial in 'resting places' are all liminal processes that can trace their origin to ancient practices. Such rites - described by Cicero and Herodotus, among others - have defined traditional modern funerals. Yet of late there has been a shift away from classical ritual and sombre memorialization as the dead are transformed into spectacles. Ad hoc roadside shrines, 'virtual' burials, online guest-books and even jazz memorial processions and firework displays have come to the fore as new modes of marking, even celebrating, bereavement. What is causing this change, and how do urbanisation, economic factors and the rise of individualism play a part? Mario Erasmo creatively explores the nexus between classical and contemporary approaches to dying, death and interment. From theme funerals in St Louis to Etruscan sarcophagi, he offers a rich and insightful discussion of finitude across the ages.

*Winner of the AFS Elli Köngäs-Maranda Prize 2016* Multidisciplinary or post-disciplinary research is what is needed when dealing with such complex subjects as ritual behaviour. This research, therefore, combines ethnography with historical sources to examine the relationship between modern Greek death rituals and ancient written and visual sources on the subject of death and gender. The central theme of this work is women’s role in connection with the cult of the dead in ancient and modern Greece. The research is based on studies in ancient history combined with the author’s fieldwork and anthropological analysis of today’s Mediterranean societies. Since death rituals have a focal and lasting importance, and reflect the gender relations within a society, the institutions surrounding death may function as a critical vantage point from which to view society. The comparison is based on certain religious festivals that are dedicated to deceased persons and on other death rituals. Using laments, burials and the ensuing memorial rituals, the relationship between the cult dedicated to deceased mediators in both ancient and modern society is analysed. The research shows how the official ideological rituals are influenced by the domestic rituals people perform for their own dead, and vice versa, that the modern domestic rituals simultaneously reflect the public performances. As this cult has many parallels with the ancient official cult, the following questions are central: Can an analysis of modern public and domestic rituals in combination with ancient sources tell the reader more about the ancient death cult as a whole? What does such an analysis suggest about the relationship between the domestic death cult and the official? Since the practical performance of the domestic rituals was – and still remains – in the hands of women, it is crucial to discover the extent of their influence to elucidate the real power relations between women and men. This research represents a new contribution to earlier presentations of the Greek “reality”, but mainly from the female perspective, which is highly significant since men produced most of the ancient sources. This means that the principal objective for this endeavour is to question the ways in which history has been written through the ages, to supplement the male with a female perspective, perhaps complementing an Olympian Zeus with a Chthonic Mother Earth. The research brings both ancient and modern worlds into mutual illumination; its relevance therefore transcends the Greek context both in time and space.

In Death, Burial and Rebirth in the Religions of Antiquity, Jon Davies charts the significance of death to the emerging religious cults in the pre-Christian and early Christian world. He analyses the varied burial rituals and examines the different notions of the afterlife. Among the areas covered are: * Osiris and Isis: the life theology of Ancient Egypt * burying the Jewish dead * Roman religion and Roman funerals * Early Christian burial * the nature of martyrdom. Jon Davies also draws on the sociological theory of Max Weber to present a comprehensive introduction to and overview of death, burial and the afterlife in the first Christian centuries which offers insights into the relationship between social change and attitudes to death and dying.

What does it mean to say that a human being is body and soul, and how does each affect the other? Late antique philosophers, Christians included, asked these central questions. The papers collected here explore their answers, and use those answers to ask further questions, reading Iamblichus, Porphyry, Augustine and others in their social and intellectual context. Among the topics dealt with are the following. Humans are mortal rational beings, so how does the mortal body affect the rational soul? The body needs food: what foods are best for the soul, and is it right to eat animal foods if animals are less rational than humans? The body is gendered for reproduction: are reason and the soul also gendered? Ascetic lifestyles may free our bodies from the limitations of gender and desire, so that our souls are free to reconnect with the divine; but this need must be balanced with the claims of family and society. Philosophers asked whether life in the body is exile for the soul; Christians defended their claim that body as well as soul would live after death, and even the smallest fragment of a martyr's body is proof of resurrection.