RAS-1985 — Page 166

RASHKB Journal 皇家亞洲學會香港分會學刊 All AI Reviewed

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22 Anthropologists tend to use the terms "ancestor worship" and "cult of the dead" interchangeably, but as Yang (1945) has pointed out, the former is inappropriate in the Chinese context "because the Chinese do not worship their ancestors in the way that gods are worshipped" (p. 90). The term "cult of the dead" seems more accurate, for both Roman and Chinese practices satisfy Emile Durkheim's definition of a cult as "a system of diverse rites, festivals and ceremonies which all have this characteristic, that they reappear periodically." See The Elementary Forms of the Religious Life, trans. J.W. Swain (New York, 1915), 80.

23 Pet. Sat. 71.

24 Cf., inter alia, ILS 7814, 8077, 8079, 8081, 8240, 8246, and 8341; on the concept of the domus aeterna, see further the discussions of Cumont (1922), 48; and Lattimore (1942), 165–167.

25 Cf., inter alia, ILS 7583, 8426, and 9143. The abbreviation $.T.T.L is more frequent: ILS 1555, 1659, 2514, 2654, 4960, 6801, 7594, 7595, 7749, 7766, 7802, 8100, 8131, 8421, and 8445. On this and similar formulae that presuppose a belief in sensation after death, see again Lattimore (1942), 65-74.

26 CIL 6.2357 = Buecheler, Carm. Epigr. 838 = ILS 8204. On this phenomenon, see again Cumont (1922), 58; and Lattimore (1942), 118-123, and 230-237.

27 These nine days, called the denicales, began and ended with funeral banquets at the gravesite, the silicernium and cena novemdialis respectively. With the latter, the deceased took his or her place among the maiores, or ancestors. For more detailed discussion of these rituals, see de-Marchi (1896), 1.192-199; Toynbee (1971), 50-51; and D.P. Harmon, "The Family Festivals of Rome", in H. Temporini and W. Haase (eds.), Aufstieg und Niedergang der römischen Welt, 1.16.2 (Berlin, 1978), 1602-1603.

28 Cf. Bömer (1943), 48; and Toynbee (1971), 35.

29 There is a considerable literature on this point; cf., inter alia, Fustel de Coulanges (1874), 17-22; Cumont (1922), 3, 50; Lattimore (1942), 126-135; and Toynbee (1971), 37. As H. J. Rose, Ancient Greek Religion (London, 1948), 29-30; and R. Garland, The Greek Way of Death (Ithaca, N.Y., 1985), 104-120, have emphasized, the classical Greek cult of the dead was similarly structured.

30 One should also note CIL 12.5102 Buecheler, Carm. Epigr. 188 – ILS 8154, from Narbo in southern France: "I drink without cease at this my tomb, the more eagerly because it is here that I must sleep and dwell."

31 See R.E.M. Wheeler, “A Roman Pipe-burial from Caerleon, Monmouthshire”, AntJ, 9 (1929), 1-7; and H. Laver, "Roman Leaden Coffins Discovered at Colchester", Trans. of the Essex Archaeological Society, n.s. 3 (1889), 273-277; cf. G.C. Boon, "Mensa Dolenda — a Caerleon Discovery of 1774", Bulletin of the Board of Celtic Studies, 25 (1973), 346-358. More generally, cf. again Fustel de Coulanges (1874), 21-23; Cumont (1922), 50; and Toynbee (1971), 37, 51.

32 See Festus, v. culina; and, inter alia, CIL 1,1059, 5.7459 = ILS 8342. These amenities are also discussed by Fustel de Coulanges (1874), 22-23; Cumont (1922), 53-57; and Toynbee (1971), 51.

33 See Goody (1962), 393-394, and 401; and E.K. Gough, “Cults of the Dead among the Nayars", Jour. Amer. Folk., 71 (1958), 449-450; cf. A.R. Radcliffe-Brown, "Religion and Society", in his Structure and Function in Primitive

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147 22 Anthropologists tend to use the terms "ancestor worship" and "cult of the dead" interchangeably, but as Yang (1945) has pointed out, the former is inappropriate in the Chinese context "because the Chinese do not worship their ancestors in the way that gods are worshipped" (p. 90). The term "cult of the dead" seems more accurate, for both Roman and Chinese practices satisfy Emile Durkheim's definition of a cult as "a system of diverse rites, festivals and ceremonies which all have this characteristic, that they reappear periodically." See The Elementary Forms of the Religious Life, trans. J.W. Swain (New York, 1915), 80. 23 Pet. Sat. 71. 24 Cf., inter alia, ILS 7814, 8077, 8079, 8081, 8240, 8246, and 8341; on the concept of the domus aeterna, see further the discussions of Cumont (1922), 48; and Lattimore (1942), 165–167. 25 Cf., inter alia, ILS 7583, 8426, and 9143. The abbreviation $.T.T.L is more frequent: ILS 1555, 1659, 2514, 2654, 4960, 6801, 7594, 7595, 7749, 7766, 7802, 8100, 8131, 8421, and 8445. On this and similar formulae that presuppose a belief in sensation after death, see again Lattimore (1942), 65-74. 26 CIL 6.2357 = Buecheler, Carm. Epigr. 838 = ILS 8204. On this phenomenon, see again Cumont (1922), 58; and Lattimore (1942), 118-123, and 230-237. 27 These nine days, called the denicales, began and ended with funeral banquets at the gravesite, the silicernium and cena novemdialis respectively. With the latter, the deceased took his or her place among the maiores, or ancestors. For more detailed discussion of these rituals, see de-Marchi (1896), 1.192-199; Toynbee (1971), 50-51; and D.P. Harmon, "The Family Festivals of Rome", in H. Temporini and W. Haase (eds.), Aufstieg und Niedergang der römischen Welt, 1.16.2 (Berlin, 1978), 1602-1603. 28 Cf. Bömer (1943), 48; and Toynbee (1971), 35. > 29 There is a considerable literature on this point; cf., inter alia, Fustel de Coulanges (1874), 17-22; Cumont (1922), 3, 50; Lattimore (1942), 126-135; and Toynbee (1971), 37. As H. J. Rose, Ancient Greek Religion (London, 1948), 29-30; and R. Garland, The Greek Way of Death (Ithaca, N.Y., 1985), 104-120, have emphasized, the classical Greek cult of the dead was similarly structured. = 30 One should also note CIL 12.5102 Buecheler, Carm. Epigr. 188 – ILS 8154, from Narbo in southern France: "I drink without cease at this my tomb, the more eagerly because it is here that I must sleep and dwell." 31 See R.E.M. Wheeler, “A Roman Pipe-burial from Caerleon, Monmouthshire”, AntJ, 9 (1929), 1-7; and H. Laver, "Roman Leaden Coffins Discovered at Colchester", Trans. of the Essex Archaeological Society, n.s. 3 (1889), 273-277; cf. G.C. Boon, "Mensa Dolenda — a Caerleon Discovery of 1774", Bulletin of the Board of Celtic Studies, 25 (1973), 346-358. More generally, cf. again Fustel de Coulanges (1874), 21-23; Cumont (1922), 50; and Toynbee (1971), 37, 51. 32 See Festus, v. culina; and, inter alia, CIL 1,1059, 5.7459 = ILS 8342. These amenities are also discussed by Fustel de Coulanges (1874), 22-23; Cumont (1922), 53-57; and Toynbee (1971), 51. 33 See Goody (1962), 393-394, and 401; and E.K. Gough, “Cults of the Dead among the Nayars", Jour. Amer. Folk., 71 (1958), 449-450; cf. A.R. Radcliffe-Brown, "Religion and Society", in his Structure and Function in Primitive

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147 22 Anthropologists tend to use the terms "ancestor worship" and "cult of the dead" interchangeably, but as Yang (1945) has pointed out, the former is inappropriate in the Chinese context "because the Chinese do not worship their ancestors in the way that gods are worshipped" (p. 90). The term "cult of the dead" seems more accurate, for both Roman and Chinese practices satisfy Emile Durkheim's definition of a cult as "a system of diverse rites, festivals and ceremonies which all have this characteristic, that they reappear periodically. See The Elementary Forms of the Religious Life, trans. J.W. Swain (New York, 1915), 80. 23 Pet. Sat. 71. 24 Cf., inter alia, ILS 7814, 8077, 8079, 8081, 8240, 8246, and 8341; on the concept of the domus aeterna, see further the discussions of Cumont (1922), 48; and Lattimore (1942), 165–167. 25 Cf., inter alia, ILS 7583, 8426, and 9143. The abbreviation $.T.T.L is more frequent: ILS 1555, 1659, 2514, 2654, 4960, 6801, 7594, 7595, 7749, 7766, 7802, 8100, 8131, 8421, and 8445. On this and similar formulae that presuppose a belief in sensation after death, sec again Lattimore (1942), 65-74. 26 CIL 6.2357 = Buecheler, Carm. Epigr. 838 = ILS 8204. On this phenomenon, see again Cumont (1922), 58; and Lattimore (1942), 118-123, and 230-237. 27 These nine days, called the denicales, began and ended with funeral banquets at the gravesite, the silicernium and cena novemdialis respectively. With the latter, the deceased took his or her place among the maiores, or ancestors. For more detailed discussion of these rituals, see de-Marchi (1896), 1.192-199; Toynbee (1971), 50-51; and D.P. Harmon, "The Family Festivals of Rome", in H. Temporini and W. Haase (eds.), Aufstieg und Niedergang der römischen Welt, 1.16.2 (Berlin, 1978), 1602-1603. 28 Cf. Bömer (1943), 48; and Toynbee (1971), 35. > 29 There is a considerable literature on this point; cf., inter alia, Fustel de Cou- langes (1874), 17-22; Cumont (1922), 3, 50; Lattimore (1942), 126-135; and Toynbee (1971), 37. As H. J. Rose, Ancient Greek Religion (London, 1948), 29- 30; and R. Garland, The Greek Way of Death (Ithaca, N.Y., 1985), 104-120, have emphasized, the classical Greek cult of the dead was similarly structured. = 30 One should also note CIL 12.5102 Buecheler, Carm. Epigr. 188 – ILS 8154, from Narbo in southern France: "I drink without cease at this my tomb, the more eagerly because it is here that I must sleep and dwell." 31 See R.E.M. Wheeler, “A Roman Pipe-burial from Caerleon, Monmouthshire”, AntJ, 9 (1929), 1-7; and H. Laver, "Roman Leaden Coffins Discovered at Colchester", Trans. of the Essex Archaeological Society, n.s. 3 (1889), 273-277; cf. G.C. Boon, "Mensa Dolenda — a Caerleon Discovery of 1774", Bulletin of the Board of Celtic Studies, 25 (1973), 346-358. More generally, cf. again Fustel de Coulanges (1874), 21-23; Cumont (1922), 50; and Toynbee (1971), 37, 51. 32 See Festus, v. culina; and, inter alia, CIL 1,1059, 5.7459 = ILS 8342. These amenities are also discussed by Fustel de Coulanges (1874), 22-23; Cumont (1922), 53-57; and Toynbee (1971), 51. 33 See Goody (1962), 393-394, and 401; and E.K. Gough, “Cults of the Dead among the Nayars", Jour. Amer. Folk., 71 (1958), 449-450; cf. A.R. Radcliffe- Brown, "Religion and Society", in his Structure and Function in Primitive

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147

22 Anthropologists tend to use the terms "ancestor worship" and "cult of the dead" interchangeably, but as Yang (1945) has pointed out, the former is inappropriate in the Chinese context "because the Chinese do not worship their ancestors in the way that gods are worshipped" (p. 90). The term "cult of the dead" seems more accurate, for both Roman and Chinese practices satisfy Emile Durkheim's definition of a cult as "a system of diverse rites, festivals and ceremonies which all have this characteristic, that they reappear periodically. See The Elementary Forms of the Religious Life, trans. J.W. Swain (New York, 1915), 80.

23 Pet. Sat. 71.

24 Cf., inter alia, ILS 7814, 8077, 8079, 8081, 8240, 8246, and 8341; on the concept of the domus aeterna, see further the discussions of Cumont (1922), 48; and Lattimore (1942), 165–167.

26 CIL 6.2357 = Buecheler, Carm. Epigr. 838 = ILS 8204. On this phenomenon, see again Cumont (1922), 58; and Lattimore (1942), 118-123, and 230-237.

27 These nine days, called the denicales, began and ended with funeral banquets at the gravesite, the silicernium and cena novemdialis respectively. With the latter, the deceased took his or her place among the maiores, or ancestors. For more detailed discussion of these rituals, see de-Marchi (1896), 1.192-199; Toynbee (1971), 50-51; and D.P. Harmon, "The Family Festivals of Rome", in H. Temporini and W. Haase (eds.), Aufstieg und Niedergang der römischen Welt, 1.16.2 (Berlin, 1978), 1602-1603.

28 Cf. Bömer (1943), 48; and Toynbee (1971), 35.

29 There is a considerable literature on this point; cf., inter alia, Fustel de Cou- langes (1874), 17-22; Cumont (1922), 3, 50; Lattimore (1942), 126-135; and Toynbee (1971), 37. As H. J. Rose, Ancient Greek Religion (London, 1948), 29- 30; and R. Garland, The Greek Way of Death (Ithaca, N.Y., 1985), 104-120, have emphasized, the classical Greek cult of the dead was similarly structured.

32 See Festus, v. culina; and, inter alia, CIL 1,1059, 5.7459 = ILS 8342. These amenities are also discussed by Fustel de Coulanges (1874), 22-23; Cumont (1922), 53-57; and Toynbee (1971), 51.

33 See Goody (1962), 393-394, and 401; and E.K. Gough, “Cults of the Dead among the Nayars", Jour. Amer. Folk., 71 (1958), 449-450; cf. A.R. Radcliffe- Brown, "Religion and Society", in his Structure and Function in Primitive

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