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Cultural or religious do

The veneration of the expressionless, including one'southward ancestors, is based on love and respect for the deceased. In some cultures, information technology is related to beliefs that the dead take a continued existence, and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain sects and religions, in particular the Eastern Orthodox Church and Roman Catholic Church, venerate saints as intercessors with God; the latter too believes in prayer for departed souls in Purgatory. Other religious groups, nonetheless, consider veneration of the expressionless to exist idolatry and a sin.

In European, Asian, Oceanian, African and Afro-diasporic cultures, the goal of ancestor veneration is to ensure the ancestors' continued well-existence and positive disposition towards the living, and sometimes to ask for special favours or assistance. The social or non-religious function of antecedent veneration is to cultivate kinship values, such as filial piety, family loyalty, and continuity of the family lineage. Ancestor veneration occurs in societies with every caste of social, political, and technological complexity, and information technology remains an of import component of various religious practices in modern times.

Overview [edit]

Ancestor reverence is not the same as the worship of a deity or deities. In some Afro-diasporic cultures, ancestors are seen equally existence able to intercede on behalf of the living, often as messengers between humans and God. As spirits who were once human themselves, they are seen equally being better able to understand human needs than would a divine existence. In other cultures, the purpose of ancestor veneration is not to ask for favors but to practice one'southward filial duty. Some cultures believe that their ancestors really demand to exist provided for by their descendants, and their practices include offerings of food and other provisions. Others do not believe that the ancestors are even aware of what their descendants do for them, but that the expression of filial piety is what is of import.

Most cultures who practice ancestor veneration do non call it "ancestor worship". In English language, the word worship usually only not always refers to the reverent love and devotion accorded a deity (god) or God.^{[ane] [ii] [three]} Even so, in other cultures, this deed of worship does not confer any belief that the departed ancestors take become some kind of deity. Rather, the act is a mode to limited filial duty, devotion and respect and wait afterwards ancestors in their afterlives as well as seek their guidance for their living descendants. In this regard, many cultures and religions accept similar practices. Some may visit the graves of their parents or other ancestors, leave flowers and pray to them in lodge to honor and retrieve them, while besides asking their ancestors to proceed to look after them. Nonetheless, this would not be considered as worshiping them since the term worship may not e'er convey such meaning in the sectional and narrow context of certain Western European Christian traditions.

In that sense the phrase antecedent veneration may but from the express perspective of sure Western European Christian traditions, convey a more accurate sense of what practitioners, such as the Chinese and other Buddhist-influenced and Confucian-influenced societies, besides as the African and European cultures see themselves every bit doing. This is consistent with the significant of the word veneration in English language, that is great respect or reverence caused past the dignity, wisdom, or dedication of a person.^{[iv] [5] [6]}

Although at that place is no generally accustomed theory apropos the origins of antecedent veneration, this social phenomenon appears in some grade in all human being cultures documented and so far. David-Barrett and Carney claim that ancestor veneration might have served a grouping coordination role during homo evolution,^[7] and thus it was the mechanism that led to religious representation fostering group cohesion.^{[eight] [9]}

West and Southeast African cultures [edit]

Ancestor veneration is prevalent throughout Africa, and serves as the basis of many religions. It is often augmented past a belief in a supreme being, but prayers and/or sacrifices are unremarkably offered to the ancestors who may ascend to becoming a kind of minor deities themselves. Antecedent veneration remains among many Africans, sometimes practiced alongside the later adopted religions of Christianity (as in Nigeria among the Igbo people), and Islam (among the dissimilar Mandé peoples and the Bamum and the Bakossi people) in much of the continent.^{[ten] [11]} In orthodox Serer organized religion, the pangool is venerated by the Serer people.

Serer of Senegal and Republic of the gambia [edit]

The Seereer people of Senegal, The Republic of the gambia and Mauritania who adhere to the tenets of A ƭat Roog (Seereer religion) believe in the veneration of the pangool (ancient Seereer saints and/or ancestral spirits). There are various types of pangool (singular: fangol), each with its own means of veneration.

Madagascar [edit]

Veneration of ancestors is prevalent throughout the island of Republic of madagascar. Approximately one-half of the land'south population of 20 million currently practice traditional religion,^[12] which tends to emphasize links between the living and the razana (ancestors). The veneration of ancestors has led to the widespread tradition of tomb building, besides as the highlands exercise of the famadihana, whereby a deceased family member'south remains may be exhumed to exist periodically re-wrapped in fresh silk shrouds earlier being replaced in the tomb. The famadihana is an occasion to gloat the beloved ancestor'due south retentivity, reunite with family and community, and enjoy a festive atmosphere. Residents of surrounding villages are often invited to attend the party, where food and rum are typically served and a hiragasy troupe or other musical entertainment is normally nowadays.^[13] Veneration of ancestors is also demonstrated through adherence to fady, taboos that are respected during and after the lifetime of the person who establishes them. It is widely believed that by showing respect for ancestors in these ways, they may intervene on behalf of the living. Conversely, misfortunes are often attributed to ancestors whose memory or wishes have been neglected. The sacrifice of zebu is a traditional method used to gratify or award the ancestors. Small, everyday gestures of respect include throwing the first capful of a newly opened bottle of rum into the northeast corner of the room to requite the ancestors their due share.^[14]

Asian cultures [edit]

Cambodia [edit]

During Pchum Ben and the Cambodian New Twelvemonth people make offerings to their ancestors. Pchum Ben is a time when many Cambodians pay their respects to deceased relatives of upward to seven generations.^[15] Monks chant the suttas in Pali language overnight (continuously, without sleeping) in prelude to the gates of hell opening, an effect that is presumed to occur in one case a year, and is linked to the cosmology of King Yama originating in the Pali Canon. During this period, the gates of hell are opened and ghosts of the dead (preta) are presumed to be especially agile. In social club to combat this, food-offerings are fabricated to benefit them, some of these ghosts having the opportunity to end their period of purgation, whereas others are imagined to get out hell temporarily, to then render to endure more suffering; without much explanation, relatives who are non in hell (who are in heaven or otherwise reincarnated) are also generally imagined to benefit from the ceremonies.

Mainland china [edit]

In China, ancestor veneration (敬祖, pinyin: jìngzǔ) and ancestor worship (拜祖, pinyin: bàizǔ) seek to honour and retrieve the actions of the deceased; they stand for the ultimate homage to the dead. The importance of paying respect to parents (and elders) lies with the fact that all physical bodily aspects of 1's existence were created past one's parents, who continued to tend to one'due south well-being until one was on firm ground. The respect and homage to parents is to return this gracious human activity to them in life and after. The shi (尸; "corpse, personator") was a Zhou dynasty (1045–256 BCE) sacrificial representative of a expressionless relative. During a shi anniversary, the ancestral spirit supposedly would enter the personator, who would eat and drink sacrificial offerings and convey spiritual messages.

Offerings [edit]

In traditional Chinese culture, sacrifices are sometimes fabricated to altars as food for the deceased. This falls under the modes of communication with the Chinese spiritual world concepts. Some of the veneration includes visiting the deceased at their graves, and making or buying offerings for the deceased in the Bound, Fall, and Ghost Festivals. Due to the hardships of the late 19th- and 20th-century China, when meat and poultry were difficult to come by, sumptuous feasts are still offered in some Asian countries as a practise to the spirits or ancestors. Still, in the orthodox Taoist and Buddhist rituals, merely vegetarian food would suffice. For those with deceased in the afterlife or hell, elaborate or even creative offerings, such as servants, refrigerators, houses, car, paper money and shoes are provided and then that the deceased will exist able to accept these items afterwards they take died. Often, paper versions of these objects are burned for the same purpose. Originally, existent-life objects were buried with the dead. In time these goods were replaced by full size clay models which in plow were replaced by calibration models, and in time today's paper offerings (including paper servants).

Bharat [edit]

Ancestors are widely revered, honoured, and venerated in India and China. The spirit of a dead person is called Pitrs, which is venerated. When a person dies, the family observes a 13-solar day mourning period, generally called śrāddha. A twelvemonth thence, they observe the ritual of Tarpan, in which the family unit makes offerings to the deceased. During these rituals, the family unit prepares the food items that the deceased liked and offers food to the deceased. They offering this food to crows as well on certain days as it is believed that the soul comes in the form of a bird to taste information technology. They are also obliged to offering śrāddha, a pocket-sized feast of specific preparations, to eligible Brahmins. Only after these rituals are the family members allowed to eat. It is believed that this reminds the ancestor's spirits that they are non forgotten and are loved, then it brings them peace. On Shradh days, people pray that the souls of ancestors be appeased, forget whatsoever animosity and discover peace. Each year, on the particular date (as per the Hindu calendar) when the person had died, the family members repeat this ritual.

Indian and Chinese practices of ancestor-worship are prevalent throughout Asia as a event of the large Indian and Chinese populations in countries such as Singapore, Malaysia, Indonesia, and elsewhere beyond the continent. Furthermore, the big Indian population in places such equally Fiji and Republic of guyana has resulted in these practices spreading across their Asian homeland.

Assam [edit]

Mae Dam Mae Phi celebrations in Assam, Bharat.

The Ahom organized religion is based on ancestor-worship. The Ahoms believe that a human being afterward his expiry remains as 'Dam'(ancestor) only for a few days and soon he becomes 'Phi' (God). They also believe that the soul of a man which is immortal unites with the supreme soul, possesses the qualities of a spiritual being and always blesses the family. So every Ahom family in order to worship the dead establish a pillar on the opposite side of the kitchen (Barghar) which is called 'Damkhuta' where they worship the dead with various offerings like bootleg wine, mah-prasad, rice with various items of meat and fish. Me-Dam-Me-Phi, a ritual centred on commemorating the dead, is celebrated past the Ahom people on 31 January every year in memory of the departed. Information technology is the manifestation of the concept of ancestor worship that the Ahoms share with other peoples originating from the Tai-Shan stock. It is a festival to show respect to the departed ancestors and recall their contribution to society. On the twenty-four hours of Me-Dam Me Phi worship is offered only to Chaufi and Dam Chaufi considering they are regarded equally gods of heaven.

Indus Valley Civilization [edit]

At Rakhigarhi, an Indus Valley Civilisation (IVC) site in Haryana, the lover'south skeletons of a homo between 35 and 40 years onetime and women in early 20s were found who were likely married to each other and buried together, their grave independent pots which likely carried nutrient and water as offering to the expressionless.^{[16] [17]}

Paliya in Gujarat [edit]

4 Paliyas, one dedicated to man and three to women at Chhatardi, Bhuj, Kutch, Gujarat, India

The Paliya memorial stones are associated with ancestral worship in western India. These memorials are worshiped by people of associated community or decedents of a person on special days such equally expiry day of person, issue anniversaries, festivals, cheering days in Kartika, Shraavana or Bhadrapada months of Hindu calendar. These memorials are washed with milk and water on these days. They are smeared with sindoor or kumkum and flowers are scattered over it. The earthen lamp is lighted near it with sesame oil. Sometimes a flag is erected over it.^[18]

Pitru Paksha in Indian-origin religions [edit]

Apart from this, there is too a fortnight-long duration each year called Pitru Paksha ("fortnight of ancestors"), when the family remembers all its ancestors and offers "Tarpan" to them.^[19] This period falls just before the Navratri or Durga Puja falling in the month of Ashwin. Mahalaya marks the end of the fortnight-long Tarpan to the ancestors.^[twenty]

Tuluva Civilization in Tulu Nadu [edit]

Tuluvas take the ancestor worship in the proper noun of Buta Kola.

Indonesia [edit]

In Indonesia ancestor worship has been a tradition of some of the indigenous people. Podom of the Toba Batak, Waruga of the Minahasans and the coffins of the Karo people (Republic of indonesia) are a few examples of the forms the veneration takes.

Japan [edit]

Before the introduction of Buddhism to Nippon, ancestor worship and funerary rites were not mutual, especially for non-elites.^[21] In the Heian Period, abandonment was a mutual method of disposing of the dead.^[22] Post-obit the advent of Buddhism, rituals were sometimes performed at the gravesite after burial or cremation.^[23]

Korea [edit]

A Korean jesa chantry for ancestors

In Korea, ancestor veneration is referred to by the generic term jerye (hangul: 제례; hanja: 祭禮) or jesa (hangul: 제사; hanja: 祭祀). Notable examples of jerye include Munmyo jerye and Jongmyo jerye, which are performed periodically each twelvemonth for venerated Confucian scholars and kings of ancient times, respectively. The ceremony held on the ceremony of a family member's death is called charye (차례). It is still practiced today.^[24]

The majority of Catholics, Buddhists and nonbelievers practise ancestral rites, although Protestants exercise not.^[25] The Catholic ban on bequeathed rituals was lifted in 1939, when the Cosmic Church formally recognized bequeathed rites as a ceremonious practice.^[25]

Bequeathed rites are typically divided into iii categories:^[26]

1. Charye (차례, 茶禮) – tea rites held iv times a year on major holidays (Korean New Year, Chuseok)
2. Kije (기제, 忌祭) – household rites held the night earlier an ancestor's death ceremony (기일, 忌日)
3. Sije (시제, 時祭; as well chosen 사시제 or 四時祭) – seasonal rites held for ancestors who are v or more generations removed (typically performed annually on the tenth lunar month)

Myanmar [edit]

Ancestor worship in modern-day Myanmar is largely confined to some ethnic minority communities, merely mainstream remnants of it however exist, such as worship of Bo Bo Gyi (literally "slap-up grandfather"), every bit well as of other guardian spirits such as nats, all of which may exist vestiges of celebrated ancestor worship.^[27]

Ancestor worship was nowadays in the royal courtroom in pre-colonial Burma. During the Konbaung dynasty, solid gold images of deceased kings and their consorts were worshiped three times a yr past the purple family, during the Burmese New Year (Thingyan), at the showtime and at the stop of Vassa.^[28] The images were stored in the treasury and worshiped at the Zetawunzaung ( ဇေတဝန်ဆောင် , "Hall of Ancestors"), along with a book of odes.^[28]

Some scholars attribute the disappearance of ancestor worship to the influence of Buddhist doctrines of anicca and anatta, impermanence and rejection of a 'self'.^[29]

Philippines [edit]

In the animistic indigenous religions of the precolonial Philippines, ancestor spirits were one of the ii major types of spirits (anito) with whom shamans communicate. Ancestor spirits were known equally umalagad (lit. "guardian" or "caretaker"). They can be the spirits of actual ancestors or generalized guardian spirits of a family. Ancient Filipinos believed that upon death, the soul of a person travels (usually past gunkhole) to a spirit world.^{[thirty] [31] [32]} In that location tin can be multiple locations in the spirit world, varying in different indigenous groups. Which place souls cease up in depends on how they died, the historic period at death, or conduct of the person when they were live. Souls reunite with deceased relatives in the underworld and pb normal lives in the underworld equally they did in the material world. In some cases, the souls of evil people undergo penance and cleansing before they are granted entrance into a particular spirit realm. Souls would eventually reincarnate after a period of time in the spirit earth.^{[xxx] [31] [33] [34]}

Souls in the spirit world still retain a degree of influence in the textile globe, and vice versa. Paganito rituals may be used to invoke good ancestor spirits for protection, intercession, or advice. Vengeful spirits of the dead can manifest as apparitions or ghosts (mantiw) and crusade harm to living people. Paganito can exist used to appease or blackball them.^{[30] [33] [35]} Ancestor spirits also figured prominently during disease or death, as they were believed to be the ones who call the soul to the underworld, guide the soul (a psychopomp), or run into the soul upon inflow.^[30]

Ancestor spirits are as well known as kalading among the Cordillerans;^[36] tonong among the Maguindanao and Maranao;^[37] umboh among the Sama-Bajau;^[38] ninunò among Tagalogs; and nono among Bicolanos.^[39] Antecedent spirits are usually represented by carved figures called taotao. These were carved by the community upon a person'due south expiry. Every household had a taotao stored in a shelf in the corner of the house.^[30]

The predominantly Roman Catholic Filipino people yet concur ancestors in particular esteem—though without the formality mutual to their neighbours—despite having been Christianised since coming into contact with Spanish missionaries in 1521. In the present 24-hour interval, ancestor veneration is expressed in having photographs of the dead by the home altar, a mutual fixture in many Filipino Christian homes. Candles are often kept burning before the photographs, which are sometimes decorated with garlands of fresh sampaguita, the national flower. Ancestors, particularly dead parents, are still regarded as psychopomps, as a dying person is said to be brought to the afterlife (Tagalog: sundô, "fetch") by the spirits of dead relatives. It is said that when the dying call out the names of deceased loved ones, they tin can see the spirits of those detail people waiting at the pes of the deathbed.^{[ citation needed ]}

Filipino Cosmic and Aglipayan veneration of the expressionless finds its greatest expression in the Philippines is the Hallowmas season between 31 Oct and 2 November, variously called Undás (based on the word for "[the] first", the Spanish andas or possibly honra), Todos los Santos (literally "All Saints"), and sometimes Áraw ng mga Patáy (lit. "Day of the Dead"), which refers to the following solemnity of All Souls' Twenty-four hours. Filipinos traditionally discover this solar day by visiting the family expressionless, cleaning and repairing their tombs. Common offerings are prayers, flowers, candles, and even food, while many also spend the residue of the twenty-four hours and ensuing night holding reunions at the graveyard, playing games and music or singing.^{[ citation needed ]}

Chinese Filipinos, meanwhile, have the virtually apparent and distinct customs related to ancestor veneration, carried over from traditional Chinese faith and nigh often melded with their current Cosmic faith. Many still fire incense and kim at family tombs and before photos at dwelling house, while they incorporate Chinese practises into Masses held during the All Souls' Mean solar day period.^{[ citation needed ]}

Sri Lanka [edit]

In Sri Lanka, making offerings to one'south ancestors is conducted on the sixth twenty-four hour period afterward expiry as a part of traditional Sri Lankan funeral rites.^[40]

Thailand [edit]

In rural northern Thailand, a religious ceremony honoring ancestral spirits known as Faun Phii (Thai: ฟ้อนผี, lit. "spirit dance" or "ghost dance") takes place. It includes offerings for ancestors with spirit mediums sword fighting, spirit-possessed dancing, and spirit mediums cock fighting in a spiritual cockfight.^[41]

Vietnam [edit]

A Vietnamese chantry for ancestors. Note smaller Buddhist chantry set higher in the upper corner

An old man in traditional apparel on the occasion of New year's day offering

Ancestor veneration is one of the most unifying aspects of Vietnamese culture, as practically all Vietnamese, regardless of religious affiliation (Buddhist, Catholic or animist) have an ancestor altar in their home or business concern.

In Vietnam, traditionally people did non celebrate birthdays (before Western influence), but the death anniversary of one'due south loved i was e'er an important occasion. Besides an essential gathering of family members for a banquet in retentiveness of the deceased, incense sticks are burned along with hell notes, and groovy platters of nutrient are made as offerings on the ancestor altar, which usually has pictures or plaques with the names of the deceased. In the case of missing persons, believed to be dead by their family, a Wind tomb is made.

These offerings and practices are done frequently during important traditional or religious celebrations, the starting of a new business, or even when a family unit fellow member needs guidance or counsel and is a authentication of the emphasis Vietnamese civilization places on filial duty.

A meaning distinguishing feature of Vietnamese ancestor veneration is that women take traditionally been allowed to participate and co-officiate ancestral rites, dissimilar in Chinese Confucian doctrine, which allows simply male person descendants to perform such rites.^[42]

European cultures [edit]

In Cosmic countries in Europe (continued later with the Anglican Church in England), November ane (All Saints' 24-hour interval), became known and is however known equally the 24-hour interval to specifically venerate those who accept died, and who have been deemed official saints past the Church. November two, (All Souls Day), or "The Solar day of the Dead", is the twenty-four hour period when all of the faithful dead are remembered. On that twenty-four hour period, families become to cemeteries to light candles for their expressionless relatives, get out them flowers, and often to picnic. The evening before All Saints'—"All Hallows Eve" or "Hallowe'en"—is unofficially the Catholic twenty-four hour period to remember the realities of Hell, to mourn the souls lost to evil, and to think ways to avert Hell^{[ citation needed ]}. It is unremarkably historic in the United states of america and parts of the United Kingdom in a spirit of low-cal-hearted horror and fright, which is marked past the recounting of ghost stories, bonfires, wearing costumes, carving jack-o'-lanterns, and "trick-or-treating" (going door to door and begging for candy).

Brythonic Celtic cultures [edit]

In Cornwall and Wales, the autumn ancestor festivals occur around November. 1. In Cornwall the festival is known every bit Kalan Gwav, and in Wales as Calan Gaeaf. ^[43] The festivals are from which modern Halloween is derived.^[43]

Gaelic Celtic cultures [edit]

During Samhain, Nov one in Ireland and Scotland, the dead are thought to return to the world of the living, and offerings of food and light are left for them.^[44] On the festival day, ancient people would extinguish the hearth fires in their homes, participate in a community bonfire festival, and then comport a flame abode from the communal burn and use it light their abode fires anew.^[45] This custom has continued to some extent into modern times, in both the Celtic nations and the diaspora.^[46] Lights in the window to guide the dead home are left burning all night.^[44] On the Isle of man the festival is known as "one-time Sauin" or Hop-tu-Naa.^[47]

North America [edit]

In the Us and Canada, flowers, wreaths, grave decorations and sometimes candles, food, modest pebbles, or items the expressionless valued in life are put on graves twelvemonth-round as a mode to honor the dead. These traditions originate in the diverse cultural backgrounds of the current populations of both countries. In the United States, many people honor deceased loved ones who were in the military on Memorial Solar day. Days with religious and spiritual significance like Easter, Christmas, Candlemas, and All Souls' Twenty-four hour period, Day of the Dead, or Samhain are also times when relatives and friends of the deceased may gather at the graves of their loved ones. In the Catholic Church, one's local parish church often offers prayers for the expressionless on their expiry anniversary or All Souls' Day.

In the United States, Memorial 24-hour interval is a Federal vacation for remembering the deceased men and women who served in the nation's armed services, specially those who died in state of war or during active service. In the 147 National Cemeteries, like Arlington and Gettysburg, it is common for volunteers to place small American flags at each grave. Memorial Day is traditionally observed on the last Mon in May, allotting for a 3-day weekend in which many memorial services and parades accept identify non just beyond the state, only in 26 American cemeteries on foreign soil (in France, Kingdom of belgium, the United Kingdom, the Philippines, Panama, Italy, Luxembourg, Mexico, Netherlands, and Tunisia). Information technology is as well mutual practice among veterans to memorialize fallen service members on the dates of their death. This exercise is likewise common in other countries when remembering Americans who died in battles to liberate their towns in the Earth Wars. One instance of this is on 16 August (1944) Colonel Griffith, died of wounds from enemy action sustained in Lèves, the same solar day he is credited with saving Chartres Cathedral from destruction.

In Judaism, when a grave site is visited, a minor pebble is placed on the headstone. While there is no clear respond as to why, this custom of leaving pebbles may engagement back to biblical days when individuals were cached under piles of stones. Today, they are left as tokens that people have been there to visit and to remember.^[48]

Americans of various religions and cultures may build a shrine in their dwelling dedicated to loved ones who have died, with pictures of their ancestors, flowers and mementos. Increasingly, many roadside shrines may be seen for deceased relatives who died in automobile accidents or were killed on that spot, sometimes financed by the state or province as these markers serve as stiff reminders to drive cautiously in hazardous areas. The Vietnam Veterans Memorial in Washington, D.C., is particularly known for the leaving of offerings to the deceased; items left are collected past the National Park Service and archived.

Members of The Church building of Jesus Christ of Latter-day Saints perform posthumous baptisms and other rituals for their dead ancestors, along with those of other families.

Native Americans were not heavily concerned with the veneration of the dead, though they were known to bury the dead with clothes and tools as well equally occasionally exit food and drinkable at the gravesite; Pueblo Indians supported a cult of the dead which worshipped or petitioned the expressionless through ritualistic dances.^[49]

Islam [edit]

Islam has a complex and mixed view on the thought of grave shrines and ancestor worship. The graves of many early Islamic figures are holy sites for Muslims, including Ali, and a cemetery with many companions and early on caliphs. Many other mausoleums are major architectural, political, and cultural sites, including the National Mausoleum in Pakistan and the Taj Mahal in India. However, the religious motility of Wahhabism disputes the concept of saint veneration.^[50] Followers of this motility take destroyed many gravesite shrines, including in Saudi arabia and in territory controlled by the Islamic State.

Iman Ahmad, Al-Hakim, and others narrated nearly Marwan Ibn al-Hakam–an unjust ruler–that he one time passed by the grave of the Prophet and saw a man with his cheek on the grave of the Prophet. Marwan Ibn al-Hakam asked: "Practise you know what you are doing?" Nearing the grave, Marwan Ibn al-Hakam realized information technology was Abu Ayyub al-Ansariyy, one of the greatest companions of the Prophet. Abu Ayyub al-Ansariyy replied, "Yeah, I know what I am doing. I came here for the Messenger of Allah–non for the rock." By this he meant he was seeking the blessings from the presence of the Prophet, not for the stone covering his grave. Abu Ayyub al-Ansariyy continued his response with what he heard the Messenger of Allah say: "Do non cry over the Religion of Islam if the rulers are ruling correctly. Rather, weep over this Religion if the rulers are ruling incorrectly." By his response, Abu Ayyub was telling Marwan Ibn al-Hakam: "Yous are not i of those rulers who are correctly ruling by the rules of Islam."

Some followers of Islam are at odds with the concept of saint veneration, but this exercise is retained in Turkey, peculiarly through Alevi Muslims.^[50]

Ancient cultures [edit]

Ancestor worship was a prominent feature of many historical societies.

Ancient Egypt [edit]

Although some historians claim that ancient Egyptian society was a "decease cult" because of its elaborate tombs and mummification rituals, information technology was the opposite. The philosophy that "this world is simply a vale of tears" and that to die and be with God is a better existence than an earthly one was relatively unknown amid the ancient Egyptians. This was not to say that they were unacquainted with the harshness of life; rather, their ethos included a sense of continuity between this life and the next. The Egyptian people loved the culture, community and religion of their daily lives and then much that they wanted to continue them in the side by side—although some might hope for a meliorate station in the Beautiful West (Egyptian afterlife).

Tombs were housing in the Hereafter and and then they were carefully synthetic and decorated, just equally homes for the living were. Mummification was a way to preserve the corpse so the ka (soul) of the deceased could render to receive offerings of the things s/he enjoyed while live. If mummification was not affordable, a "ka-statue" in the likeness of the deceased was carved for this purpose. The Blessed Dead were collectively called the akhu, or "shining ones" (singular: akh). They were described every bit "shining as golden in the abdomen of Nut" (Gr. Nuit) and were indeed depicted as golden stars on the roofs of many tombs and temples.

The process past which a ka became an akh was not automatic upon death; it involved a 70-24-hour interval journeying through the duat, or Otherworld, which led to judgment before Wesir (Gr. Osiris), Lord of the Dead where the ka's heart would be weighed on a scale against the Plumage of Ma'at (representing Truth). Still, if the ka was non properly prepared, this journey could be fraught with dangerous pitfalls and strange demons; hence some of the earliest religious texts discovered, such every bit the Papyrus of Ani (commonly known equally The Book of the Dead) and the Pyramid Texts were actually written equally guides to assist the deceased successfully navigate the duat.

If the heart was in residue with the Plumage of Ma'at, the ka passed judgment and was granted admission to the Beautiful West as an akh who was ma'a heru ("true of vocalization") to dwell among the gods and other akhu. At this bespeak only was the ka deemed worthy to be venerated by the living through rites and offerings. Those who became lost in the duat or deliberately tried to avert judgment became the unfortunate (and sometimes dangerous) mutu, the Restless Dead. For the few whose truly evil hearts outweighed the Plumage, the goddess Ammit waited patiently behind Wesir's judgment seat to consume them. She was a composite creature resembling three of the deadliest animals in Egypt: the crocodile, the hippopotamus and the king of beasts. Existence fed to Ammit was to be consigned to the Eternal Void, to be "unmade" as a ka.

Besides beingness eaten by Ammit, the worst fate a ka could suffer after concrete expiry was to be forgotten. For this reason, antecedent veneration in aboriginal Egypt was an of import rite of remembrance in lodge to keep the ka "alive" in this life every bit well every bit in the next. Royals, nobles and the wealthy fabricated contracts with their local priests to perform prayers and give offerings at their tombs. In return, the priests were immune to keep a portion of the offerings as payment for services rendered. Some tomb inscriptions even invited passers-by to speak aloud the names of the deceased within (which also helped to perpetuate their retentivity), and to offering water, prayers or other things if they and then desired. In the individual homes of the less wealthy, niches were carved into the walls for the purpose of housing images of familial akhu and to serve equally altars of veneration.

Many of these aforementioned religious beliefs and ancestor veneration practices are still carried on today in the faith of Kemetic Orthodoxy.

Ancient Rome [edit]

The Romans, like many Mediterranean societies, regarded the bodies of the expressionless as polluting.^[51] During Rome's Classical menses, the torso was most ofttimes cremated, and the ashes placed in a tomb exterior the metropolis walls. Much of the calendar month of February was devoted to purifications, propitiation, and veneration of the dead, specially at the nine-solar day festival of the Parentalia during which a family honored its ancestors. The family visited the cemetery and shared cake and wine, both in the form of offerings to the expressionless and as a repast among themselves. The Parentalia drew to a close on February 21 with the more somber Feralia, a public festival of sacrifices and offerings to the Manes, the potentially malevolent spirits of the dead who required propitiation.^[52] I of the most common inscriptional phrases on Latin epitaphs is Dis Manibus, abbreviated D.Grand, "for the Manes gods", which appears even on some Christian tombstones. The Caristia on February 22 was a celebration of the family line equally it continued into the present.^[53]

A noble Roman family displayed ancestral images (imagines) in the tablinium of their dwelling (domus). Some sources indicate these portraits were busts, while others suggest that funeral masks were too displayed. The masks, probably modeled of wax from the face of the deceased, were part of the funeral procession when an aristocracy Roman died. Professional mourners wore the masks and regalia of the dead person's ancestors as the body was carried from the home, through the streets, and to its concluding resting place.^[54]

See besides [edit]

• Anito
• Ásatrú
• Chinese bequeathed worship
• Chinese ancestral hall & Ancestral tablet
• Chinese folk religion
• Chinese rites controversy
• Communion of saints
• Death anniversary
• Funerary art
• Funerary cult
• Haus Tambaran
• Ifá
• Molieben
• Bon Festival
• Qingming Festival
• Shamanism
• Transfer of merit
• Ullambana
• Zhong Yuan Festival

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External links [edit]

• Smithsonian: Ancestor Worship Today

vineyardbenoll.blogspot.com

Source: https://en.wikipedia.org/wiki/Veneration_of_the_dead

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