2007
DOI: 10.1007/s00334-007-0112-z
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A Franco-Italian investigation of funerary rituals in the Roman world, “les rites et la mort à Pompéi”, the plant part: a preliminary report

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Cited by 27 publications
(8 citation statements)
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“…Plinius, Historia Naturalis XVI; Vergilius, Aeneis, III; Horatius, Carmina IV, 6), paintings (Caneva & Bohuny 2003) and fossil records from the Roman age reveal the diffusion of cypress for several uses as: timber for beams (Liphschitz & Lev‐Yadun 1989; Giachi et al . 2003), medicinal treatments (Ciaraldi 2000), ritual funerary offerings (Matterne & Derreumaux 2008), or ornamental trees in gardens and villas. No other forest tree has been subjected to such a high level of appreciation by humans in the Mediterranean region.…”
Section: Introductionmentioning
confidence: 99%
“…Plinius, Historia Naturalis XVI; Vergilius, Aeneis, III; Horatius, Carmina IV, 6), paintings (Caneva & Bohuny 2003) and fossil records from the Roman age reveal the diffusion of cypress for several uses as: timber for beams (Liphschitz & Lev‐Yadun 1989; Giachi et al . 2003), medicinal treatments (Ciaraldi 2000), ritual funerary offerings (Matterne & Derreumaux 2008), or ornamental trees in gardens and villas. No other forest tree has been subjected to such a high level of appreciation by humans in the Mediterranean region.…”
Section: Introductionmentioning
confidence: 99%
“…In Pompeii, the presence of cones and seeds was interpreted as proof of part of funerary rituals (Matterne and Derreumaux, 2008;Robinson, 2002). On the contrary, the link between this tree and Dis, the Roman god of the underworld and death, was well described by Pliny (Naturalis Historia XVI, 139-141, in Conte and Ranucchi, 1982).…”
Section: Discussionmentioning
confidence: 99%
“…In Pompeii, the presence of cones and seeds interpreted as a part of funerary rituals was attested at the necropolis of Porta Nocera (Matterne and Derreumaux, 2008) and in the Garden of Room 11 of the Amarantus house (Robinson, 2002).…”
Section: Analysis Of Literature Datamentioning
confidence: 99%
“…Archaeological remains of burnt offerings have increasingly been identified in Classical period construction, burial and domestic contexts, where such activities were linked to pleasing the gods and plant sacrifice was often linked to ideas around good luck and fecundity (Hristova 2015;Matterne and Derreumaux 2008;Megaloudi 2005;Robinson 2002;Rovira and Chabal 2008). At Büklükale such an interpretation is plausible given the presence of so many burnt foods and the unusual preservation of grape seeds, although the deposits pre-date surviving texts relating to such practices in Anatolia by several centuries.…”
Section: Burnt Offerings?mentioning
confidence: 99%