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.

Examining the compelling and often poignant connection between women and the material culture of death, this collection focuses on the objects women make, the images they keep, the practices they use or are responsible for, and the places they inhabit and construct through ritual and custom. Women?s material practices, ranging from wearing mourning jewelry to dressing the dead, stitching memorial samplers to constructing skull boxes, collecting funeral programs to collecting and studying diseased hearts, making and collecting taxidermies, and making sculptures honoring the death, are explored in this collection as well as women?s affective responses and sentimental labor that mark their expected and unexpected participation in the social practices surrounding death and the dead. The largely invisible work involved in commemorating and constructing narratives and memorials about the dead-from family members and friends to national figures-calls attention to the role women as memory keepers for families, local communities, and the nation. Women have tended to work collaboratively, making, collecting, and sharing objects that conveyed sentiments about the deceased, whether human or animal, as well as the identity of mourners. Death is about loss, and many of the mourning practices that women have traditionally and are currently engaged in are about dealing with private grief and public loss as well as working to mitigate the more general anxiety that death engenders about the impermanence of life.

The forms by which a deceased person may be brought to rest are as many as there are causes of death. In most societies the disposal of the corpse is accompanied by some form of celebration or ritual which may range from a simple act of deportment in solitude to the engagement of large masses of people in laborious and creative festivities. In a funerary context the term ritual may be taken to represent a process that incorporates all the actions performed and thoughts expressed in connection with a dying and dead person, from the preparatory pre-death stages to the final deposition of the corpse and the post-mortem stages of grief and commemoration. The contributions presented here are focused not on the examination of different funerary practices, their function and meaning, but on the changes of such rituals – how and when they occurred and how they may be explained. Based on case studies from a range of geographical regions and from different prehistoric and historical periods, a range of key themes are examined concerning belief and ritual, body and deposition, place, performance and commemoration, exploring a complex web of practices.

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.

In this innovative book Dr Morris seeks to show the many ways in which the excavated remains of burials can and should be a major source of evidence for social historians of the ancient Graeco-Roman world. Burials have a far wider geographical and social range than the surviving literary texts, which were mainly written for a small elite. They provide us with unique insights into how Greeks and Romans constituted and interpreted their own communities. In particular, burials enable the historian to study social change. Ian Morris illustrates the great potential of the material in these respects with examples drawn from societies as diverse in time, space and political context as archaic Rhodes, classical Athens, early imperial Rome and the last days of the western Roman empire.