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The cult of the dead is from always main element of all the popular subordinate sacred cultures and present in many folkloristic aspects traditions still put into effect them. This search on the anthropology of the mourning, has the scope to characterize a common archetype to the funeral rituale of mourning and to its the several manifestations. Between the most meant to you ritual of the mourning it is that one of the funeral lament whose traces forgiveness in the night of the times. For being able introdurci in the travel towards the sacred ones "lynos" we must but leave from the "lucane" traditions, perhaps the region that more than all has conserved the memory of this ancient ritual. I complain funeral lucano and in particular the "professional whining", is a practical one way of dissolve or practically already dissolved of which the vague story of the old women revisit in an optical of bad folk custom remains alone or shame. Still today it happens that to the pain of the luttuate families the mourning joins of other persons, above all those that they give little son been hit to they time from a mourning, but it cannot be spoken about true complained to us with the archaic meaning of the term, is only a way in order to live again and suggest again just the personal pain or to express mourning persons whom, even if not closely tied from relationship, however they were known in the small country where lived. About the rest we cannot forget the geographic context to us from which it leave this search: the inner countries of the Basilicata where isolation and regression make still to perceive to the peasant its grip dependency from the uncontrollable forces natural (A. of Nola, 1976). E' just this status livib that it has allowed lasting of these ancient memories, then in part transforms from the infuence Christian-catholic to you in a syncretic shape that is typical of the local and native Christianity and that it expresses in that woven popular Catholicism of infuences and "pagan" elements. The same oral formulas put in evidence one death more similar to that pagan that to that idyllic one and it deprives of Christian body. Therefore the defunct one also in the afterlife will continue to lead a life much dissimilar one from that land "hour does not have to say what to you has put to you in a coffin:one new shirt, the table cloth in order to clean up the face to you to the other world, two seems of underware one new and with the patch in seating, then I have put you the pipe as well as that you were gotten passionate to the smoke" the funeral whining then would seem a ritual legacy to the agreste world "... we peasants and the persons in order we go well to the cemetary and we cry on ours tomb... the persons in order come well to the cemetary but the rich persons do not cry... cry yes, but not like we and peasants we cry more...." Particular that it will return to us a profit in I continue of the study. All the ritual follows of the very precise rules that make of the tradition a true one and own "technique of I plant". The lamentation is introduced with a text of which "already what is known to say", according to models stereotypes to you. Normally Christian elements do not appear, invocation to Jesus, the Vergine, to Know to you, indeed... there is nearly a shape of protest in their comparisons oh that betrayal you have made us Jesus "the first phase is of the husband or that one memory defunct" my beautiful bond and, like you task then its job the whining makes always reference to the topic of the hands of dead the six died with the hard work the hands ", then the memory of beautiful times "quanne scimme to" in order then inserting sarcastic phrases of the type "oh the old one that you were" for young persons or "oh that badly Christian" in order to indicate man of abbene. It comes of the condition in which the family comes to find itself, therefore for the neo spouse I complain of the wedding not still consumed, for widow the hard job that will wait for it, for the sons the lack of the padreper then to have nearly a small reproach for the dead premature "as me leavei in means to the way with three sons" "such hour vien of the such ones" is passed then to the module that in its turn who answers "is died" in order finally to remember the vicissitudes between the defunct one and this person "... will not more come to you to call to the 3 of the morning..." Particular importance acquires that one that we could define the mimica of the mourning, the corporea oscillation, perfectly integrated to the sound, like in very many medicine man traditions afro-amerinde, with one function nearly ipnogena (And De Martino, 1959) much similar one also to that one of the Palestinian or Arabic lamentations. Interesting is the mimicry of the handkerchief churned on the body of the defunct one in order then to be carried to the nose in continuous an incessant repetition of the gestuale element. Also this pantomime would have an atavistic archetype, therefore in fact finds again it between the egizie complained ones to us. Here the "gesture" would seem clearly destined to a shape of protection from the defunct one: A single arm is carried towards the head while the other is stretched ahead with the palm of the turned upside down hand. Gesture that then has assumed one healt valence more than than defended. Rituals traditions of this type are present also in others leave of Italy, nearly to characterize a common denominator. E' therefore as an example similar traditions we find to them in Sardinia or more far away in Brianza where the cured one of Casiglio writes as the use of the funeral whining is still very present in its village, still in XV the century, although forbidden, and he will be the same Carl Borromeo who, assisting to a funeral to Lady, in Val Varrone, remained strongly abashed. The pregambling chips we find again to them in the leccese where are "repite" calls and in the molisana abruzzese area. Similar traditions are present also in Valtellina and Sardinia. Antonio Bresciani therefore describes the custom to us between the Sardinian women: "In on the first one entering, to the defunct one, they hold the head chino, the composed hands, the narrow ace, the low eyes and proceed in Hush... exceeding the funeral bed... Indian raises the eyes to you and approval the defunct one to lie, gives repente in the acute one squeaks, strikes palm to palm and shot the hands behind the shoulders...
(To De Gubernatis, 1869) In the Neapolitan riepito was practiced a "battered one", an accompanied whining to strike itself ritual that finished with approaching itself of some women to the widow that, to the sound of "ah poor you", a wisp tears them of hats and they throw it on the defunct.
The Topic of the Offer of Hairs
In the funeral procession it was therefore use for the women, once melt down the hair, to at first come near to the dead whacking off the chest with violence and abandoning itself to high screams of pain (E. De Martino, 1958). The French term of mourning, "deuil", would seem to put well in evidence this aspect coming down directly from the Latin "dolium" that would correspond "to hurt" and therefore to striking itself the chest. It was then custom to record the meats, to scratch to blood gote and the forearms, to whacking off, to rip the garments and hats. These rituals other are not that the atavistic memory of ancient customs, therefore as an example in Greece we find that "... the melted women with the hair come near the dead man and whacked off the chest with violence are abandoned at first to pain outcries, which little after they make followed complains funeral cerimonial..." Still in Geremia "... every head will be shaved, every shaved beard, on all the hands will be recordings...", same tradition that we find between the Mirmidoni for the dead women of Patroclo, while in the Alceste di Euripide the God of the dead is described while sword in the action cut one wisp of hats to the dead man (Alceste Backs 75-78). Other testimonies we find to them in Luciano that it narrates of offering of hats from part of the women during the celebration for the dead of Adone. The entire operation end described, to the lament, the hands movement here, would seem to hide, than a true one more and just pain towards defunct, a "apotropaica" operation of removal of the dead, one technical addressed to fight the defunct return of the same one like testified from other customs like that one to burn the dressed ones of dead or the opening of the windows after the death, in order to finish to the interesting phrases of closing of I complain funeral "I do not have more nothing from dirti, I do not have more nothing from it makes you, statti well and it comes in dream to say me if six content of all which we have made" (E. De you Martino, 1959).
The food of the dead "De Masticatione Mortorum Tumulis"
Other interesting custom was that one to place of the food in the sepulchre in order to avoid that the dead, hungry person, returned between the alive ones for find. In India it was use to place two shovels of rice or flour in the tomba, while the Persians placed a dose of useful food for three days after which the spirit was completely far from the body (To De Gubernatis 1969) Often on the tombe was offered of the bread, is like nutriment that like symbol of rebirth of the dead in its novel life. Also the Greeks and the Latins commemorated the own ones died with offering votive of food and wines on tomb (M. Caligiuri, 2001) just for placare the spirits, while the Babylonian and the Assyrians buried go themselves of honey. That the real food indeed was used in the sepolcri is demonstrated from various witnesses like the "De Mortuorum Mastication in Tumulis" of Michel Raufft or the "Dissertatio Historico-Philosophica de Masticatione Mortorum" of Philip Rohr. Here it was described like the dead man, whose alimentary supplyes were insufficient, began to nourish itself chewing the sudario and its same meats. Abbot Calmet Agustin, speaking just about the work of the Raufft writes that "E' common opinion in Alemagna that sure died they chew in its interments and goubble up all that that has... He around [ the Raufft N.d.A. ] he supposes that tried and sure what it are to you some dead men who han eaten the dresses who was wrap, and all that that they had close and for until goubble up the own meats. It observes like in some places of the Alemagna, in order to prevent to the dead to eat they, puts under the mantle a earth sod that in other places they in mouth put one small silver currency and a stone and in other cases with a handkerchief they tighten the throat strongly ". Sant' Augustin instead speaks "about the custom of the Christians to carry on for the sepulchre of the meat and the wine with which the lunches of devotion" justifying itself, but not favouring, this pagan tradition making to base it on the book of Tobia "you put your bread and your wine on the interment of the just one and watched you to eat some and of drink in company dè sinners". Also the cannibalism becomes a way in order to assure second the dead women to the defunct one, in fact the stomach becomes its definitive one sepulchre and would be from this interpretation that various Italian popular expressions like "drink would derive the dead" or "to eat the dead"(E. De Martino, 1959) and the custom of the funeral banquet. In the day of the dead men, nearly remake the topic of the necrophilia, in many countries of the Peninsula they come prepares to you strange dessert for boneses shape exactly calls "boneses to you of the dead"(A. Romanazzi, 2003) that comes then gives the children to you. Several popular customs closely are connected to the offered ones of bread to the defunct one. In Calabria and Lucania it was used to prepare of the bread slices for the dead man. In particular the calabrians used to prepare around coffin one table imbandita with bread, wine, eggs and vegetable. Always in Calabria, to Celico, he uses himself to place beside the dead man a piece of bread and the water (M. Caligiuri, 2001). Similar traditions we find again them in many other Italian regions. In Brianza, also against the wish of the local clergy, until the past century the so-called meal of the dead men was celebrated, a conviviale reunion that assembled relatives and friends of the dead man. Also the bread "for typical spirit" of the area bell would have one similar function. The food is often offered during the nocturnal waking, to the income of the cemetary or the house of the mourning. In some countries of the Barium Province it came prepared directly on the coffin or the tomb. E' in this amazing ritual of preparation that we find again a shape mitigated of necrofagia. To feed itself of the bread prepared on the dead or come to contact with the same other would not be that to nourish itself of same the defunct one, not only, but the supper serves also more atavistic meant. According to the law of the likeable magic very described from the Frazer, the stomach is sepulchre of the food, therefore like the food finds rest in it the dead will find it in the earth. From here the numerous popular traditions the dead tied to the popular expressions drink or "to eat the dead men". The choice of the bread like ritual food then, beyond ascribing itself to the typical food of the defunct one, is tied also to a regenerative vision of the same, in one grip symbiosis with the dead women and regeneration of the frument or in a generalized manner of the cereals of which it is constituted.
The Sex and the Relationship with the Defunct
Interesting are also the traditions tied to the sex. The dead women carried grieved family a shape of libido deficients, that attachment (E. De Martino, 1959) with which term is known in the lucana area, in which could not and it did not have to remain. The idea of an increment of the prurient pulsion after the dead has therefore a twofold scope: the reaffirmation of the life through the connection but also a way to sgomentare the dead in this way that it was perceived of the great vital force that comes to it paried. Of the rest the obscene exhibition is a way to manifest the energy of living, Freud asserts that who says an obscenity delivers an attack, equivalent to a sexual aggression provoking in the listener a reaction similar to that one that would have generated from one true and own aggression. An aggressive action that in this case is made against the dead man. Subsequently from the sexual action and the obscenity it is passed to the rice, a shape mitigated of the same one. From here the tradition still today carried out to tell during the funeral wakings obscene narrations or to sexual background that generate laugh as attested from numerous popular sayings of the type "the dead man it cannot exit without the rice" or still "not it is died without rice" (A. Of Nola, 2003). In the antiquity one speaks also about funeral dances and shapes of ilarità and the dances that will carry subsequently to that medieval tradition defined "Macabra dance" represented on very many churches and cemetaries. E' the topic of the dead who, playing the flute, take away the defunct, subsequently interpreted with the idea of the democratism of the Black mrs.. In truth the dead take the place of the flutist pay that she opened the procession funeral and that then turn in "dance birichina" around the feretro (To De Gubernatis, 1869). A trace that it makes us to intuire the atavistic origin of the search of libido it we find also in the myth de rape of Proserpina when Iambe, servant of the king Celeo where Demetra was accommodated, in order to try to make to laugh its goddess, abandons to one obscene exhibition. Similar topic we find again it in the myth of Baubo that, in order to catch up the scope to make drink the ciceone, typical drink of the mourning, to Demeter shows its genitals generating them in laugh and therefore defeating its lack of appetite (A. Di Nola, 2003). Obscene elements were present in many cults of the dead. In Egypt the complained ones to us often they carried the breasts discovered (E. De Martino, 1959) is in one affectation vision that like new latte symbol of associated rebirth being the nibble to mammary and therefore to the novel the life. This particular one is remained intact until the past century finds, in complains lucano, the ostentatio of the mother to its child in memory of the latte ones had and that one perduto(E. De Martino, 1959). Very many then they would be the traditions of erotic-sexual games during the funeral waking. In Sardinia there is quite a figure that has the specific role to provoke laugh and is called the "Buffona" (F. De Rose, 1899) while you play to sexual background, like that one of the "Pulce", are signals to you from De Martino in many lucani countries.
The Topic of the Blood and the Defunct
The topic of the blood from is always connected the dead. The primitive, observing that the loss of the mysterious fluid from one hurt involved a progressive weakening subsequently and the dead, put endured in relation this liquid with human the vital principle. Here therefore that in the Deuteronomio we find the step "you will not nourish yourself of the blood because the blood and life: and you do not have to eat the life with to the meat "and in the Genesis she is only said" you will not eat the meat with its life, that is its blood. Of the blood yours, indeed, that is of your life, I will ask I count ". The blood is closely legacy to the dead also because symbol of the life that derives from the fuid mystic-menstrual feminine, from here the custom of totally cospargere defunct or in red ocher part as they would testify the many neolithic and paleolitic interments or still use of the red one of the egiptyan coffin. In India the red one is the color with which the statues of the divinity of the dead are painted, and red they are the dresses of the mourning and the color of the flowers to offer to the dead, tradition that we find again also in the classic antiquity when it had to be covered the tomb slabs with fresh flowers of this color or of the violette that the myth wants bloomed from the blood of Attis evirate (A. Di Nola, 2003). An attempt to communicate to defunct the vital energy of the blood was this so that it did not demand it from the alive. Also the mass slaughter completed from Achille for the dead of Patroclo, more than like revenge, could be interpreted like pays of blood to pour to the dead for being able it to quiet and therefore to make to stop its silks (And De Martino, 1959). Rituals Apotropaici and scared of the Defunct: The First Archetype One first explanation to I complain would be therefore that one of true and just "a magical form" action to remove definitively the presence of the defunct. Of the rest the same term "mourning" would derive "to lugere" whose archaic root would come "to break off". The mourning therefore, and all the annexed rituali to it, are an answer to a loss, a dowel of that immense one and complex religious sphere that can be defined the "cult of the dead". Its with the passage of the man from the nomadism to agriculture and the activities allocates them, and therefore with the burial of the defunct in the vicinities of lived, that the fear is born necrofobia [ necros=morto and phobos =fear ], and therefore the rituals actions to defeat it. According to the primitiv the dead, before catching up its native land in the afterlife, endures rising of intermediate passage whose overcoming and the after attainment of that definitive peace depends very also on the funeral ritual to he reserves you from the alive ones, as they would testify also the typical oral shapes of the cant. Its only to the term of the period of mourning that the dead can be considered really such. The cant becomes therefore a magic spell in order to help it to catch up the afterlife and therefore to free alive della its the enigmatic and obsessive presence. Here because those who has not had a worthy interment and burial service would return while still alive.
All archaic practical the end described here are not never of the all passings even if obstrcted from the Church, in the Sinodo of London (1342), they came put to the ban the shapes of sexual conjunction that were kept during the funeral wakings and in the Sinodo di Praga of the 1366 it is made I point out to the debauchery actions that they would have car place in the same one occasion (E. De Martino, 1959). Other testimonies we find again them in many sinodi local Italians, therefore in that one of Faenza of the 1647 forbids the palmarum tensiones, in that one of Trivento of the 1686 "facies to erompere and capillos to evellere", and in that one of Detention (the 1775) pugnis hour to whack off and the capillum manu to split. If therefore the funeral cant and a complex ritual of the defunct could be explained through the necrofobia, this, in its turn, is one successive evolution of an archetype still more atavistic: the dead and natural rebirth. The Prolegomeni of the Ritual: The passion of the Vegetation In truth the explanation could be very different and not to reside in the fear towards the defunct one, only subsequent idea. Ritual arboreal spirit and divinity of fertility and, would be these the prolegomeni of atavistic still present traditions in the folklore and in the Italian traditions, the Atavistic memory of a world that DID NOT FEAR the dead but considered it NECESSARY element to the life. The man of the primordial time is fundamentalally hunter and binder, to plow, to seed, to collect, to see to disappear, was these cycles that governed the life of the ancient man, in a cycle of forces whose understanding very escaped to the man who the fear that the rebirth nature can not happen and that therefore these died dead women natural turn in of its existence. In nearly all mythologies, one grip symbiosi with the passing and the natural rebirth, is the male divinity to endure a cycle of dead and of resurrection that they always give it has been associated to the sun. E' the idea of the dead of the "Dema" of Jensen, the mythical being through which the people agriculturists have had the gift of the essential plants for their life. Also the always violent end of the Dema could therefore be put in relation with the "destruction" from part of the man of the products of the fields, cuts with a scythe to you, struck and then reduced in powder. The dead women of the plant a series of rituali becomes therefore the dead of the divinity with all that must have the task to regenerate the same one. We think next to the Myth of Osiride or Dioniso, Tammuz or Adone, in whose funeral traditions were used to cry on the gardens without vegetable, on the fields without ears, canes field without canes, or to Lityerses that with the name the song of the harvesters indicates also, in order reaching the Maneros, complains funeral egypt take the name from maneros, similar or identifiable with the linen. Here that we find again in these oldest rituals the prolegomeni of the ritual of the mourning. Here the explanation to the strange and indissoluble tie between the agricultural world and that one of the dead in a tradition who we find again still today in the folklore and the popular culture. If therefore the funeral cant other is not that the songs of the old harvesters, also tearing itself the hats is not only a autolesionistic action but a true and own offer to the defunct like would seem to be transparent from the traditions and the folklore. The offer of the head of hair in truth is born from the idea that it was put in relation with the swampy vegetation. The died cut was therefore symbol of and rebirth just like happened in the world vegetable. Same idea is present in the offered ones of grain, bread and cereals to the defunct, not a way of guarantee that that did not have to find alone between the alive ones, but a way in order to once again represent the cycle of dead and rebirth. Same idea in the blood offered ones, a way to guarantee perpetual vital energy to the defunct.
*Take from my journal*
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