Wersching @ 2005-06-09T01: 36:00
death rites of passage:
introduction to the subject: death rites of passage
Sabine: death, burial, ritual bath robe dead between death and burial
The funeral usually takes on 3 Day after the death instead. In Oltenia in the meantime, various rites are performed, as to prevent detachment from this world and to VER, that the dead to undead.
The ritual washing of corpses
After the death closed his eyes. Then the corpse lying quietly left for 1 hour so that the soul can be completely separated from the body. Vanish into the open so that the soul can be immediately Window opens. Then all the mirrors to the wall and all the pots made of metal are reversed, so that the soul can not see it. In addition, they lock all the cats because it is believed that every movement of the dead away ties him to the ground. The ritual bath of the body is normally in the washing trough. It is thus symbolically cleansed of all sins. The corpse is bathed, each 3 persons of the same sex, which is not belonging to his clan. They get fresh water from the well, heat it and wash the dead. One is used to dry his old shirts, hair and nails are cut. Hair, nails, soap, comb, the old shirt and thread and yarn come in a bag which is placed into the coffin. Then the dead with the prepared clothing is tightened, it may not be a node in the clothing, so that the laces are just superimposed. The washing water is distributed to a clean place to the west. The trough is turned over to under the bed of the dead until after the funeral. Mouth and eyes of the dead must be completely closed, in some places, coins are placed on the eyes. Mouth and toes are tied together with a binder, by a woman during the funeral solved, while the priest from the detachment of all earthly bonds Gen speaks.
The ritual robe
dead dead grown in Oltenia, traditional folk costumes. Male dead are buried with their hat or a lambskin hat, married women with the women's cloth, young unmarried people are attracted as a bride or groom. Most importantly, the shroud, a white linen cloth that is sewn by the women as the first piece. So that the body is completely covered. Right and left, where the arms are to be sewn on two right triangles that look like wings, so a term for the cloth "alapa" (= wing). There are two traditional embroidery patterns for the cloth. Either roses or swastikas. Swastikas and rosettes are ancient symbols for the sun. A cross is embroidered as where the cloth will be placed on the chest. This is surrounded by swastikas or rosettes. All symbols are embroidered with red or black thread, it is red and black life is death. This means a balance like yin and yang. The traditional colors were black and red for Yin to Yang. This robe is necessary so that the body is recognized as a Christian and can appear in this guise before the heavenly court of God. The white color symbolizes the pure life.
Amelia: Pop to the death rites of passage
Obiceiurile în legătură cu Mortea - Death rites of passage
- on death rites of passage by all rites, the most Christian trains
are received (to date)
- thinking people (and think) that can be influenced by gestures, words and chants of
good spirits and powers
- "Big on Travel" (marea TREC) was prepared
- Church actually only a few religious rites contributed, but gave the
popular rites religious character
- three main stages (trei etape principale):
1) separation of the living (despărtţirea de categoria Celor vii)
2 .) prepare for the transition to the other world and integration
in the world of the dead
(prăgătirea trecerii în lumea şi cealaltă integrarea în lumea morţilor)
3) restoration of social equilibrium that was disrupted by the departure of the dead
(restabilirea echilibrului rupt social prin plecarea mort celui)
- Death rites of passage begin while the person is dying
- formerly practices to facilitate the death
- last wish of the deceased must be respected and implemented, will
is taken
- death of a person not only relatives and neighbors announced but
whole village (special bell ringing or the hanging of a black cloth
across the door, the gate and mourning (a umbla in semn de doliu, a fi doliu)
- immediately after death is dead bathed and dressed
- after that is dead laid out (usually on the table) in an open coffin so that survivors can take leave
- Area of laying-covered mirror must have
- separation of dead from the living ends after 3 days (day 3
he takes leave of his family , of house and home)
- key elements of folklore at the funeral:
1) ceremony songs (Cintecele ceremonial)
2) Lamentations (bocete)
3) jocurile de priveghi (songs d. wake)
- Zerememonienlieder:
1) cântecul Bradului
- sung by a group of women
- when a person died attracted several young men into the forest to cut down a tree (be young, very large (4m)
- settled branches to the seats (only a small crown after)
- men carried fir on shoulders to the village, women received them with the "Song of the Christmas tree" (Cantecul Bradului)
- Fir in the courtyard of the Dead set; remains there until the day of the funeral
- fir is beautifully decorated (bells, flowers, personal things d. deceased, etc.)
- the day of the funeral at the head of fir d. dead set
" (...) Eu, stiam Daca Nu mai răsăram / Eu as, de-fi ştiut / N-as mai fi (...)" crescut
- several parts, each section describes a particular moment of the ritual execution in conjunction with the dead (cut down tree decorations, etc.)
2) cântecul zorilor
- sung to the dawn of the dead while at home is
- only in Oltenia, Banat and South v. Ardeal
- women sat at a corner d. house facing the sunrise (east)
- sung in two groups (then in two corners)
- out first, then inside the coffin
of the Dead - Melody = a d. oldest tunes (as well cântecul Bradului)
"Zorilor, zorilor / voi surorilor / Voi să nu pripiţi / să ne năvălişi / pina-o şi gati / Dalbul pribeag de / de un cuptor Piins / Altul de malai /....."
- in the song, the "zori" spţter asked to come to time for the preparations for the funeral to have preparations are described
- first part: describes foods for Pomana
- part two: is to light asked Fürrer d. dead in the great journey
Ulrike: The last breath as the core phase of the death transition
The biological death or the last breath is the core phase of the transition and thus the separation from this world and the entrance to the afterlife. The Romanians believe that if this phase does not follow the traditional rules, a major threat both to the fate of the soul of the deceased in the afterlife, as there is for the bereaved. A very important Rite is the lighted candle. A sudden death, where is the man alone and "without light" dies, is considered predestination. This man "with sin" and must look as punishment after death, light.
The main factor is as follows: all those present in the death chamber to take part in the ritual action and light a candle, a person who is closest to the dying man, he holds his hand firmly with the candle. The dying man is the main person perform the ritual itself must. No person shall while crying out loud, you have to keep quiet so that the soul does not remain bound to the earthly. His soul rises then by the light of his candle aloft. The candle is also a sign that the dying was baptized (Parallel baptismal candle and death). It is to illuminate the dead the way to the kingdom of God and give the soul the opportunity to free itself completely from the body. The rite of the right hand of the dying burning candle set - is by its flame, the human soul to free themselves from the earth - is a rite of passage, part of the core phase of the death transition.
The dying on the floor and other rites of death to facilitate
When someone "dies hard", it is believed he had sinned or hang on too much earthly things like power. There are ways to help the dying man, who sometimes have a strong connection to magic. For example, to quickly help the laying of 9 grains of rock or 9 seed pea seeds under the pillow of the dying. Another possibility is to those on the table as if it were already dead. This "will be forced to death, to facilitate the poor tortured soul." Or the dying man is placed with the legs against the door on the floor next to the fireplace. It can also be placed on various matters, such as Ivy Sprig, hay (such as at birth) or the door of the house. The death as well as the birth is on the floor at all Romanians a rite specific for the core phase of the transition from the pre-existence of the earthly life and the life of post-existence. Laying on the ground is a magical-ritual act that is performed as a last hope, only when the other church and popular methods have failed to facilitate death.
Xenia: death rites of passage for special cases
For the religious view of the Romanian people are all very important rites. Therefore, it is always a special case, missing when one or more rites of passage. Without the enforcement of these rites is the life of the deceased usually incomplete and the soul gets it with serious to do problems in the afterlife.
This includes the following rites of passage: first
Absence of the ceremony and the naming
second F. the wedding ceremony
third F. of the rite of dying candle, which means that the core phase rite lacks the entire death transition (added may also lack other important rites, or even all)
For specific cases, it is the aim of the people, the deceased person's lack of ceremonial acts even after death to replace, so their lives ritually and symbolically accomplish.
Case 1: the unbaptized dead children
by birth rites of passage to the audience it is already known that the Church of the Mosi recognizes the right to privately baptized. However, it is sometimes that the child died before it could be baptized. This means that the infant lacks a number of birth rites of passage:
a) If the child was stillborn, it has no name. It therefore has no identity and is a nameless "something". Since it was not baptized, yet separated from the pre-existence of the first bath and was not in the narrow circle of family, it was not his birth and death experience "conscious". For this reason, this baby "almost like a fetus treated."
b) If the child within three days dies after giving birth, it has not got no fate. The result is that it has been integrated into our earthly existence is not cosmic. But it has the Moaşa ritually pronounced name.
c) The rite of Christian baptism is missing in both cases. That is, "not integrated into the community of all Christians, even in the rural social society" that these children were.
1.1 The death rites of passage for a stillborn child
It is always a distinction between a stillborn child and a child who came through miscarriage on the world. The latter is always somewhere in the garden on a "clean place" to bury, to be observed without further. In a still-born Child has a different view of:
a) Moaşa tried to revive the child.
b) if that fails, must the child be left next to the fireplace, because at this sacred place, the child is integrated into the ranks of the born blood relatives. (During this particular time takes care of the Moaşa only the mother.)
c) The Moaşa takes the child Leichenbad.
d) The child in his arms is the Moaşa before the house icons and thus takes a baptism post-mortem. However, it is viewed by the family and the community as a baptized, not by the Church. During this baptism the child receives a name and is always called so when one of his speaks.
1.2 The death rites of passage in a live born child
Since the cosmic and family integration have been completed, has seen the child's entrance into existence. Since it has not been baptized in church, can the Christian burial at his funeral ceremony can not be performed.
for all (Christian) unbaptized children who died following applies: they are either buried in a corner of the cemetery without grave cross, with a rock or pile of the given by the Moaşa name and family name, without religious ceremony. In some mountain villages where the winter is particularly hard to reach the cemetery, the unbaptized children who died either in the house (under the threshold or the fireplace) or buried in the garden. In all of these children completed the rites of the presence of the sponsor is required.
Case 2: The unmarried deceased
According to Kaser tried this issue many times to describe and explain, but there are few research results that may be of benefit. Reasons are the following: there is no detailed inventory of ritual acts, no proper mapping of the existing variants and no comprehensive analysis of this particular dead rites of passage.
general, one could describe this rite as follows:
a) A fir is selected ritually ("cry" it must and "complain") of a specific person (a man with the ability to "cry" of the pine to hear what can not each).
b) The right fir is brought from two or three unmarried men to the house of the deceased.
c) In the vicinity of the dead it is decorated and "weeping".
d) On Beisetzungstag worn fir before the funeral and is present at all religious and popular religious rituals.
e) At the end of the funeral is it bound to a long pole and placed beside the grave cross in the earth. There she is until she falls on its own.
f) Thereafter, the fir in a corner of the cemetery or to another "pure point" down. It must be thrown away or even burned.
g) A ceremonial song is "Song of the Fir" sung.
In the area of Oltenia, there are several variants of this ritual associated with the age of the deceased. Thus the rite is performed in the following categories: - for all unmarried deceased (even for small children and very old people)
- only for deaths in certain age:
only 7 years old
only from 14 years
not grown old unmarried persons (which can sometimes lead to disagreements and heated discussions on this, because the main condition of the rite is actually the fact that the deceased was unmarried).
When a village is located in the geographical area where pine trees do not grow is like a pine tree instead of a "replacement-tree", which may be a deciduous tree such as apple tree. With the death ceremony of the tree acts as the "right tree" and is referred to as "Christmas tree".
unmarried at the end of his remarks about the deceased Kaser comes to the conclusion that "the rite described no" "is" mort mariage. It will be added only a single element at the wedding and thus for the life of the people plays a significant role.
case 3: The "no light" dead
3.1 The sudden death
Such a poor soul had no time to "experience" her death, so it runs the risk not to reach paradise. For this reason, additional rites are performed:
a) In the period leading up to the funeral rite is performed the separation of forgiveness. This rite refers to all persons with whom the deceased had any hassle. In this statement you say aloud to those present that: "Forgive me all that I have ever done to you. I forgive you too. Let us both forgiven by God! "The ritual can take place in the house of the deceased or at the grave.
3.2 The suicide
is this kind of death for the Romanians and other Christians is one of the greatest sins. The church is of course neither the deceased at the funeral at still other death rituals. On this point, Kaser that the suicides are so rare in the country, and no one examined in the villages, the exact death rites of passage known for such cases. But the following was known:
- the family of the suicide attempt can get a special permission from the bishop or patriarch, to the deceased in the church counsel is granted. If not, the dead man remains forever all church services.
- tried the family anyway, to help him in the hereafter: be at his grave as often as possible lit candles, it is prayed for forgiveness of his sins, etc.
- if the deceased was not married, the Fir fetch them and put them on his grave instead of the cross.
- Pomana the dance is being sacrificed for the deceased.
3.3 The cenotaph
Romanian farmers maintain the old custom of the war dead or those who have died far away from their homes, build to an empty grave without a body. This one uses the phrase "ii faceme Mormant" (we give him grave) rather than "îl înmormântăm" (we buried him).
In this case, all carried out by the tradition of mandatory death rites of passage. That is, the coffin is covered with clothes, just as they would wrap the body, everything is covered with the embroidered shroud, also assisted in the Church are not lacking. After
Kaser met the cenotaph following functions:
a) the psychological needs of survivors after a grave is satisfied.
b), it brings a possibility to make all the death rites of passage such as may be prescribed by tradition.
All these rites attract people to help the dead souls, "the way to the" hill with dances to find "and then in bliss to live forever. "
Kerstin: Introduction to deathbed (p. 389-405)
On his deathbed (death rites of passage)
- begins separation phase of the death rites of passage, if the members realize that the person will not live long
- Two possible ways: first
ethical conduct of members against the dying second
Execution of certain rites
- to 1) emotional support. We should not cry aloud
- to 2) there are 2 groups of the death rites of passage:
A. forgiveness
as the will
- to A: 2 types of ceremonies: religious ceremony
popular ceremony - at the church ceremony is called a priest, ceremony consists of 3 parts (Confession, Communion, Last Rites)
- popular pardon
2 versions: a
) if someone has never sinned greatly, he says:
"I ask all for forgiveness for everything I have you ever done with or without intention."
answer: "We also ask you to forgive us all what we have done to you sometime. We have forgiven you, so you be forgiven before God. "
b) if the person of another person Damage has done: come and who must forgive, because sin is otherwise transferred to him and the dying for a long tortures.
- for example:
is the last will of holy to the Erber Lasser and of the heirs who fulfills the wish of the dying,
the written and the oral will contain a part that is partea called sufletul, ie: expenditure intended for the dead memorial service (hedging)
