Sultana Avram Istorie çi tradiæie în spaæiul românesc 4 Titlul: Istorie i tradi ie în spa iul românesc Copyright Toate drepturile apar in autorilor. Reproducerea integral sau par ial a textului sau a ilustra iilor din aceast carte este posibil numai cu acordul prealabil scris al autorilor. Autorii î i asum întreaga r spundere asupra con inutului.
Dimitrie Cantemir nr. Ecouri etnografice în publica iile timpului Interferen e etnoculturale Un discurs interdisciplinar despre alcool în peisaj socio-cultural balcanic Réseaux symboliques et tablete pentru îndepărtarea helmintelor din corp Un discours inter disciplinaire sur l alcool dans le paysage socioculturel balkanique Dat fiind c alimentele sunt perisabile i nu pot servi pentru un astfel de studiu, am încercat exploatarea informa iilor, chiar i sumare, oferite de depunerile de oase de animale i vase, în diverse necropole preistorice.
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De asemenea, am încercat s subliniem c, un vas sau un os de animal present în apropierea scheletului nu înseamn, întotdeauna o ofrand de hran.
În anumite cazuri, am considerat chiar, c vasele depuse deasupra scheletului ar putea reprezenta recipiente pentru altceva ap parfumat, petale de florifolosite fie pentru tratarea mortului, fie pentru crearea unei atmosfere deosebite, cu impact asupra asisten ei prezente la ceremonia funerar.
Food Uses in Antiquity In ancient communities, food filem nemathelminthes anemia de fasole many diverse roles, for example: For the living, it was used: As representation; As reconciliation; As payment for a service; As separation ; For the dead: Mnemonic function, such as remembrance alms ; Mediation between the two worlds, connecting the dead and the living; Enabling the journey to the after life; Protection against evil forces.
Comunicare Ana Grama, Sibiu, 10 Given that in the past burial rites were as strictly observed as they are today, to allow the dead to reach the other world, any lapse in the ritual was proof that the dead person would not be accepted and could in fact return to the living to take revenge. That is why each detail of the burial rite was undertaken with care, the vessels usually being placed near the head, in order to be at hand.
We do not know whether certain specific items of food and drink were habitually used as grave goods but each community had well established customs. Both food and drink played an important role in the funeral rites and usually, they seem to have been present in the burials together.
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Yet, we should not forget that objects that archaeologists uncover today do not necessarily provide a clear image, especially because, in some communities, even in the same material culture, diverse factors such as hilly ground that did not allow for burial of more substantial grave goods, influences from other communities that, in time, changed local customs and beliefs, after the alogenous people were outnumbered. We can only deduce what happened by using the data provided by burials in which vessels or animal bones have been found.
It is important to establish what the relationship was between the food offerings, and the gender and ethnicity of the individuals.
Burial Feasts We should not forget that burial feasts were an important part of funeral rites nor that they consisted in consuming food and drinks as well as ceremonies. Given that in many cases shards of antique pottery were found, it is possible that the respective vessels could have been compared with human beings who, having departed from this life, also desintegrated.
The necropolis at Or tie-dealul Pemilor, from the Neolithic Culture of Turda, is one example of such a banquet. Thus, on the edge of the pit of burial no. Bîrzu, Ritul i ritualul funerar din faza tîrzie a culturii Monteoru Cimitirul nr. A similar situation was found in burials no. In some of the burials at the Monteoru Culture Bronze Age necropolis in Cânde ti, when the pit had been dug, a step had been left for burnt offerings, consisting of wheat and millet grains, animal bones and charcoals.
These were made during the festivities that preceeded the burials 2.
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Habitual burial rites In the Boian Culture necropolis at Cernica, animal bones were often found near the legs of filem nemathelminthes anemia de fasole deceased 3. The necropolis at Radovanu C l ra i is a special case. It belongs to the transitional period between the Boian amd Gumelni a Cultures and no grave goods were found in 2 of the total of 25 burials. Grave goods were found in three of them, and the last grave contained a vessel between the bones of the arms B.
Vessels containing animal bones were found in burials dating from the Early Phase of Yamnaia Culture. One example of this occurred at Bro teni Suceavawhere the grave goods consisted of a small pot which contained bird bones, together with a temple spiral-shaped pendant, made of silver 5.
In the same necropolis, in burial no. Florescu, A.
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Vrancea, în perioada necropola apar inînd purt torilor culturii Monteoru, a ezarea de la Sfîr itul epocii bronzului cultura Noua i resturi de locuire hallstattieneMateriale Bra ov, 98, Bucure ti,p E. Com a, Gh.
Reteta de Fasole cu Carnati
Cantacuzino, Necropola neolitic de la Cernica, Bucure ti,4 E. Burt nescu, Epoca timpurie a bronzului între Carpa i i Prut cu unele contribu i la problemele perioadei premerg toare epocii bronzului în Moldova, Bucure ti, p.
They were in the north-eastern corner of the pit, bearing no specific relation to the bones of the child buried with them. In burials of the Monteoru Culture at Pietroasa Mic, cups predominate.
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They were usually placed in front of the face or beneath the chin of the skeletons 2. At Cânde ti, animal offerings were found in about burials.
The bones usually belonged to just one species, although in one case two species were found 3.