scholarly journals XXXI. A short account of Dr. Maty's illness, and of the appearances in the dead body, which was examined on the 3d of July, 1776, the day after his decease

1777 ◽  
Vol 67 ◽  
pp. 608-613 ◽  
Keyword(s):  
Dead Body ◽  
Short Account ◽  
The Dead ◽  
As If

About two weeks before he died, he was taken with a fit of violent oppressive pain, just above the pit of the stomach, which made him feel as if he was very near dying. He was bled, and gradually recovered; yet so imperfectly, that any motion of his body, or any pressure upon that part with the point of a finger, instantly brought on such oppressive pain, that he was convinced the least addition to what he had several times felt, must have put an end to his life. He had an idea that there might be a collection of matter behind the sternum, which might be discharge by some chirurgical operation.

scholarly journals Simeons døde hund

1998 ◽  
Author(s):  
Kasper Graarup
Keyword(s):  
Role Model ◽  
Dead Body ◽  
Holy Fool ◽  
Passion Of Christ ◽  
The Dead ◽  
The City ◽  
As If

Symeon of Emesa is a holy fool. When holy fools appear in public, they behave as if they were mad, but at night when they are alone with God, they act as "normal" ascetics: they pray and cry and prostate themselves. When Symeon came to Emesa, he tied a dead dog to his belt and dragged it through the city gate. In my view, Symeon with his dead dog and idiotic and enigmatic behaviour is to be understood in relation to the passion of Christ. Holy foolishness is an ascetic practice, which is located and performed in the moral wilderness of the city. When anchoritic practices of asceticism take place in the physical wilderness of the desert or other remote (from civilisation) regions, the ascetic role model is Jesus i nthe desert. When the ascetic is a holy fool of the city, the model is Jesus in Jerusalem. When the anchoritic ascetic perform, their bodies, as well as their environment (the desert), are functioning as graphic and physical testimonies to the anchorites' virtuous souls. When the holy fools perform, their bodies are similarly a part of the fluid vanity of  their environment: the city. But neither city nor body has any graphic equivalence to the holy fool's soul, which is the direct opposite of his body. The dog belonging to Simeon of Emesa is to be understood in the light of this relationship between soul and body, i.e.,  the dog is to be understood in relation to Christian virtues regarding asceticism, in particular holy foolishness. The significance of the dog does not necessarity depend on internal references to neither cynicism, as Derek Krueger would maintain, nor to Greek or Egyptian gods, as is the opinion of Ewald Kislinger. The dead dog is a symbol of Symeon's dead body.

scholarly journals Heritage Ethics and Human Rights of the Dead

Genealogy ◽  
2018 ◽  
Vol 2 (3) ◽  
pp. 22
Author(s):  
Kelsey Perreault
Keyword(s):  
Human Rights ◽  
Organic Matter ◽  
Czech Republic ◽  
Cultural History ◽  
Point Of View ◽  
Dead Body ◽  
Heritage Sites ◽  
History Of ◽  
The Dead ◽  
As If

Thomas Laqueur argues that the work of the dead is carried out through the living and through those who remember, honour, and mourn. Further, he maintains that the brutal or careless disposal of the corpse “is an attack of extreme violence”. To treat the dead body as if it does not matter or as if it were ordinary organic matter would be to deny its humanity. From Laqueur’s point of view, it is inferred that the dead are believed to have rights and dignities that are upheld through the rituals, practices, and beliefs of the living. The dead have always held a place in the space of the living, whether that space has been material and visible, or intangible and out of sight. This paper considers ossuaries as a key site for investigating the relationships between the living and dead. Holding the bones of hundreds or even thousands of bodies, ossuaries represent an important tradition in the cultural history of the dead. Ossuaries are culturally constituted and have taken many forms across the globe, although this research focuses predominantly on Western European ossuary practices and North American Indigenous ossuaries. This paper will examine two case studies, the Sedlec Ossuary (Kutna Hora, Czech Republic) and Taber Hill Ossuary (Toronto, ON, Canada), to think through the rights of the dead at heritage sites.

“Our Dead are the Ultimate Teachers of Life”. The Corpse as an Inter-mediator of Transcendence

2013 ◽  
Vol 8 (2) ◽  
pp. 223-240
Author(s):  
Antje Kahl
Keyword(s):  
Death And Dying ◽  
Modern Society ◽  
Religious Institutions ◽  
Spiritual Experiences ◽  
Dead Body ◽  
Funeral Directors ◽  
The Public ◽  
Funeral Director ◽  
The Dead ◽  
The Relationship

Today in Germany, religion and the churches forfeit their sovereignty of interpretation and ritual concerning death and dying. The funeral director is the first point of contact when death occurs. Therefore he or she is able to influence the relationship between the living and the dead. In the course of this development, the dead body, often referred to as dirty and dangerous, is being sanitized by funeral directors. Funeral directors credit the dead body with a certain quality; they claim that facing the dead may lead to religious or spiritual experiences, and therefore they encourage the public viewing of the dead – a practice which was, and still is not very common in Germany. The new connotation of the dead body is an example for the dislimitation of religion in modern society. The religious framing of death-related practises no longer exclusively belongs to traditional religious institutions and actors, but can take place in commercial business companies as well.

scholarly journals Dressing the dead body

2016 ◽  
Vol 6 (2) ◽  
pp. 143-155 ◽  
Author(s):  
Birgitta Nordström
Keyword(s):  
Infant Mortality ◽  
Active Role ◽  
Dead Body ◽  
Artistic Practice ◽  
Collaborative Project ◽  
The Dead ◽  
Mourning Process

My current research focuses on textiles and rites, especially woven textiles for funerals and moments of loss. What active role can a textile such as an infant-wrapping cloth or a funeral pall play in the mourning process? This article will describe the development and current questions that address 1) the infant-wrapping cloth – the textile that is used to dress, clothe, or cover the dead body with particular attention to the question of infant mortality and the material practices of care. 2) The funeral pall that is used at funerals, draped over the coffin or as a body cover at hospital viewing rooms. One example to be presented is Kortedalakrönika (‘The Chronicle of Kortedala’), a collaborative project, woven for a church in Gothenburg. My work is based in artistic practice but opens up several scientific and existential questions.

scholarly journals The disorderly body: considerations of The Book of Numbers, 19 and ritual impurity after contact with a corpse

2011 ◽  
Vol 23 ◽  
pp. 197-205
Author(s):  
Sandra Junker
Keyword(s):  
Hebrew Bible ◽  
Human Body ◽  
The Body ◽  
Human Being ◽  
Dead Body ◽  
Life And Death ◽  
Living Body ◽  
The People ◽  
The Dead ◽  
Living Creature

This article deals with the idea of ritual bodily impurity after coming into contact with a corpse in the Hebrew Bible. The evanescence and impermanence of the human body testifies to the mortality of the human being. In that way, the human body symbolizes both life and death at the same time; both conditions are perceivable in it. In Judaism, the dead body is considered as ritually impure. Although, in this context it might be better to substitute the term ‘ritually damaged’ for ‘ritually impure’: ritual impurity does not refer to hygienic or moral impurity, but rather to an incapability of exercising—and living—religion. Ritual purity is considered as a prerequisite for the execution of ritual acts and obligations. The dead body depends on a sphere which causes the greatest uncertainty because it is not accessible for the living. According to Mary Douglas’s concepts, the dead body is considered ritually impure because it does not answer to the imagined order anymore, or rather because it cannot take part in this order anymore. This is impurity imagined as a kind of contagious illness, which is carried by the body. This article deals with the ritual of the red heifer in Numbers 19. Here we find the description of the preparation of a fluid that is to help clear the ritual impurity out of a living body after it has come into contact with a corpse. For the preparation of this fluid a living creature – a faultless red heifer – must be killed. According to the description, the people who are involved in the preparation of the fluid will be ritually impure until the end of the day. The ritual impurity acquired after coming into contact with a corpse continues as long as the ritual of the Red Heifer remains unexecuted, but at least for seven days. 

scholarly journals Bentuk-bentuk Petulangan Dalam Upacara Ngaben Ditinjau Dari Sudut Kesenirupaan Di Bali

2008 ◽  
Vol 22 (1) ◽  
Author(s):  
I Dewa Made Pastika
Keyword(s):  
Dead Body ◽  
Artistic Value ◽  
The Future ◽  
The Dead ◽  
Religious Meaning

The Art of sarcophagus has been known in Bali since ancient up to now in relationship with a cremation ceremony called “ Ngaben” or “ Pelebon”. Its function is as a plase for the dead body during cremation in order that the dead body is protected and its ash can be easily collected after the cremation Phylosophically, sarco- phagi whith are shape of animals have. a meaning of a pach into the heaven for the soul of the cremated body. Besides, if we view them from the art aspect, they hava special artistic velues and special beauty which become an important cultural asset to attract tourist who want to watch them. Ornaments of the sarcophagi generally used in Bali, are taken from animals such as lion, deer, akin of dragon, gedarba, tiger, and kinds of fish. The shaped sarcophagi are adorned with carved ornaments or with cutouts which are stuck on them and made from paper with various carving motif and coloured-catton thread for example: takep pala, takep piah, pengampad, badong, bottems cover ornament, fire tongue, “ gunala”, “karang guak”, “dure “. Ornaments carved in va- rious motif such as “patra punggel”, “patra sari”, mas-masan, “cra- cap”, patra cina “ and other “ kekarangan “. Comparison elements have important role on the beauty of sarcophagus work such as the comparison between the height and the length of the sarcophagus. Sarcophagi not only have special religious meaning, but olso they have high artistic value which should be developed in the future.

Attitude Toward Organ Donation Related to Personal Preferences for the Final Disposition of the Dead Body in Nursing Students in Southeast Spain

2018 ◽  
Vol 50 (2) ◽  
pp. 358-361 ◽  
Author(s):  
L. Martínez-Alarcón ◽  
A. Ríos ◽  
A.I. López-Navas ◽  
A. Sáez-Acosta ◽  
G. Ramis ◽  
...  
Keyword(s):  
Nursing Students ◽  
Organ Donation ◽  
Dead Body ◽  
The Dead ◽  
Final Disposition ◽  
Southeast Spain
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