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The Huron Feast of the Dead was a mortuary custom of the Wyandot people of what is today central Ontario, Canada, which involved the disinterment of deceased relatives from their initial individual graves followed by their reburial in a final communal grave. A time for both mourning and celebration, the custom became spiritually and culturally ...
[4] [page needed] According to Irish mythology, Samhain (like Bealtaine) was a time when the 'doorways' to the Otherworld opened, allowing supernatural beings and the souls of the dead to come into our world; while Bealtaine was a summer festival for the living, Samhain was essentially a festival for the dead.
During the feast, social order was interrupted or inverted, the slaves being allowed to participate, uniting the household in ancient fashion. The Anthesteria also had aspects of a festival of the dead: either the Keres (Κῆρες) or the Carians (Κᾶρες) [c] were entertained, freely roaming the city until they were expelled after the ...
The Scottish Gaelic name Slúagh stems from the Old Irish slúag (≈ slóg), meaning 'host, army; crowd, assembly'.Variant forms include slógh and sluag. [3] It derives from the Proto-Celtic root * slougo-(cf. Gaul. catu-slougi 'troops of combat', Middle Welsh llu 'troop', Old Bret.-lu 'army'), whose original meaning may have been 'those serving the chief', by comparing with Balto-Slavic ...
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The Seudat Chiyat HaMatim, a Hebrew term, is a Seudah (feast) for the righteous following the Chiyat Hamatim, the bodily Resurrection of the dead, which is referred to in a passage of the Talmud in the section on Passover which alludes to a relationship between the Passover Seder and this other feast of life and freedom. Rabbi Avira interpreted ...
In the context of the pagan holiday of the dead, the most popular name is "dziady". The word "dziad" comes from the Proto-Slavic word *dědъ (pl. *dědi) meaning primarily "grandfather", "an old man with an honorable position in the family", "ancestor" and "old man".
The son of a physician, and himself a graduate from the Military College in Istanbul as an ophthalmologist, Cevdet, initially a pious Muslim, was influenced by Western materialistic philosophies and was against institutionalized religion, but thought that "although the Muslim God was of no use in the modern era, Islamic society must preserve Islamic principles". [12]