Funeral Rite Quotes

When you're dead, they really fix you up. I hope to hell when I do die somebody has sense enough to just dump me in the river or something. Anything except sticking me in a goddam cemetery. People coming and putting a bunch of flowers on your stomach on Sunday, and all that crap. Who wants flowers when you're dead? Nobody.

The slaying of multitudes should be mourned with sorrow. A victory should be celebrated with the funeral rite.

Full moon calls thee-- Shai-hulud shall thou see; Red the night, dusky sky, Bloody death didst thou die. We pray to a moon: she is round-- Luck with us will then abound, What we seek for shall be found In the land of solid ground.

He was her father after all. True, a father whose funeral rite she planned to dance at and toast with ale, but her father just the same.

...the characters in my books all resemble each other. They live, with minor variations, the same moments, the same perils, and when I speak of them, my language, which is inspired by them, repeats the same poems in the same tone.

They say funerals are not for the dead but for the living. Those rites are what permit you to move on, so if you don’t deal with the remains, you can never deal with the memories. That might be true; we may have walked in their dust down on Venice Minor, but it’s not the same as a proper good-bye.

To plot is to live. […] We start out lives in chaos, in babble. As we surge up into the world, we try to devise a shape, a plan. There is dignity in this. Your whole life is a plot, a scheme, a diagram. It is a failed scheme but that's not the point. To plot is to affirm life, to seek shape and control. Even after death, most particularly after death, the search continues. Burial rites are an attempt to complete the scheme, in ritual. Picture a state funeral, Jack. It is all precision, detail, order, design. The nation holds its breath. - (WN 292)

In order to weep, I had descended to the realm of the dead themselves, to their secret chambers, led by the invisible but soft hands of birds down stairways which were folded up again as I advanced. I displayed my grief in the friendly fields of death, far from men: within myself.

The ceremonies that persist—birthdays, weddings, funerals— focus only on ourselves, marking rites of personal transition. […] We know how to carry out this rite for each other and we do it well. But imagine standing by the river, flooded with those same feelings as the Salmon march into the auditorium of their estuary. Rise in their honor, thank them for all the ways they have enriched our lives, sing to honor their hard work and accomplishments against all odds, tell them they are our hope for the future, encourage them to go off into the world to grow, and pray that they will come home. Then the feasting begins. Can we extend our bonds of celebration and support from our own species to the others who need us? Many indigenous traditions still recognize the place of ceremony and often focus their celebrations on other species and events in the cycle of the seasons. In a colonist society the ceremonies that endure are not about land; they’re about family and culture, values that are transportable from the old country. Ceremonies for the land no doubt existed there, but it seems they did not survive emigration in any substantial way. I think there is wisdom in regenerating them here, as a means to form bonds with this land.

But for an individual human being, moments are the thing. Moments are what we remember and what we cherish. Certainly we might celebrate achieving a goal, such as completing a marathon or landing a significant client—but the achievement is embedded in a moment. Every culture has its prescribed set of big moments: birthdays and weddings and graduations, of course, but also holiday celebrations and funeral rites and political traditions. They seem “natural” to us. But notice that every last one of them was invented, dreamed up by anonymous authors who wanted to give shape to time. This is what we mean by “thinking in moments”: to recognize where the prose of life needs punctuation.

I never got to wash my mother's body when she died. I return to take care of her in memory. That's how I make peace when things are left undone.

I am his tomb. The earth is nothing. Dead. Staves and orchards issue from my mouth. His. Perfume my chest, which is wide, wide open. A greengage plum swells his silence. The bees escape from his eyes, from his sockets where the liquid pupils have flowed from under the flaccid eyelids. To eat a youngster shot on the barricades, to devour a young hero, is no easy thing. We all love the sun. My mouth is bloody. So are my fingers. I tore the flesh to shreds with my teeth. Corpses do not usually bleed. His did.

She wanted to punch her father in his snout, but she wouldn’t. He was her father after all. True, a father whose funeral rite she planned to dance at and toast with ale, but her father just the same.

She received the news of his death in silent submission. She arranged the funeral rites as well as she could in her modest circumstances, for his uncle refused to offer the slightest help or to mourn. She died, though no one knew she was dead. Every day and every night, for ten years, she died a little more. She breathed and ate and drank but she was dead. She spoke to people and walked among them, dead. Only much later did her body give up its already-deceased spirit, its dead spirit, no longer forced to pretend, to play at being alive.

الموت ليست أمرًا جادًا أيتها الشابة، نحن نراه في كل يوم

لا يحق لي أن أكون فرحًا. الضحك يدنس آلامي

إنني ثمل بالحياة، بالعنف، باليأس

Fernanda was scandalized that she did not understand the relationship of Catholicism with life but only its relationship with death, as if it were not a religion but a compendium of funeral conventions.

Beliefs about suicide varied considerably in ancient Greece. The Stoics and Epicureans believed strongly in the individual’s right to choose the means and time of his death. Others were less accepting of the idea. In Thebes and Athens, suicide was not against the law, but those who killed themselves were denied funeral rites and the hand that had been used for the act was severed from the arm. Aristotle regarded suicide as an act of cowardice, as well as an act against the state; so, too, did Pythagoras.

I hated funerals. I hated any rite of passage that emphasized how fleeting and fragile our physical lives were. I hated that children died. Even knowing what I knew about life and the afterlife and the momentary condition of our existence on earth, I hated it. It was better on the other side. I knew that. I’d been told by countless departed, but I hated this part nonetheless. And just for the record, telling the living how their loved ones were in a better place rarely helped. Nothing helped apart from time, and even then, the long-term prognosis was sketchy. Most recovered. Many did not. Not really. Not fully.

Hij wilde snel bereiken wat voor hem weggelegd was, zodat de dood hem kon meenemen zonder dat hij ergens spijt van had.

كل شيء يجب أن يتم ضمن حدود اللحظة، بما أني في اللحظة التالية سأكون بين الأموات

The highest moment of freedom was attained. To fire on God, to wound him and make him a deadly enemy. I fired. I fired three shots.

Death avoidance is not an individual failing; it's a cultural one. Facing death is not for the faint-hearted. It is far too challenging to expect that each citizen will do so on his or her own. Death acceptance is the responsibility of all death professionals - funeral directors, cemetery managers, hospital workers. It is the responsibility of those who have been tasked with creating physical and emotional environments where safe, open interaction with death and dead bodies is possible.

We who are left behind watch you on your way. The long prison of the years unlocks its’ iron doors..go free now, into the beautiful land. Forgive us who suffer in this clouded world. Guide us and wait for us, as we wait for you. We will meet again. We will meet again.

The zeal and virtue of Ali were never outstripped by any recent proselyte. He united the qualifications of a poet, a soldier, and a saint; his wisdom still breathes in a collection of moral and religious sayings; and every antagonist, in the combats of the tongue or of the sword, was subdued by his eloquence and valour. From the first hour of his mission to the last rites of his funeral, the apostle was never forsaken by a generous friend, whom he delighted to name his brother, his vicegerent, and the faithful Aaron of a second Moses.

When a man dies, his wife is burned alive with him, but if the wife dies before her husband, the man does not suffer the same fate. If a man dies before marriage, he is given a posthumous wife. The women passionately want to be burned because they believe they will enter paradise.

I read that they have buried his body like a dog's - without funeral rites, without tribal wail, with no solemn song or act. That is the deed of to-day. That is the best that this generation has to give to this noble historic character, this man who in his person ends the line of aboriginal sanctities older that the religion of Christian or Jew. Very well. So let it stand for the present. But there is a generation coming that shall reverse this judgement of ours. Our children shall build monuments to those whom we stoned, and the great aboriginals whom we killed will be counted by the future American as among the historic characters of the continent.

Sisyphus cheated death,” Nico explained. “First he chained up Thanatos, the reaper of souls, so no one could die. Then when Thanatos got free and was about to kill him, Sisyphus told his wife to do incorrect funeral rites so he wouldn’t rest in peace. Sisy here—May I call you Sisy?” “No!” “Sisy tricked Persephone into letting him go back to the world to haunt his wife. And he didn’t come back.” The old man cackled. “I stayed alive another thirty years before they finally tracked me down!” Thalia was halfway up the hill now. She gritted her teeth, pushing the boulder with her back. Her expression said Hurry up! “So that was your punishment,” I said to Sisyphus. “Rolling a boulder up a hill forever. Was it worth it?” “A temporary setback!” Sisyphus cried. “I’ll bust out of here soon, and when I do, they’ll all be sorry!” “How would you get out of the Underworld?” Nico asked. “It’s locked down, you know.” Sisyphus grinned wickedly. “That’s what the other one asked.” My stomach tightened. “Someone else asked your advice?” “An angry young man,” Sisyphus recalled. “Not very polite. Held a sword to my throat. Didn’t offer to roll my boulder at all.” “What did you tell him?” Nico said. “Who was he?” Sisyphus massaged his shoulders. He glanced up at Thalia, who was almost to the top of the hill. Her face was bright red and drenched in sweat. “Oh . . . it’s hard to say,” Sisyphus said. “Never seen him before. He carried a long package all wrapped up in black cloth. Skis, maybe? A shovel? Maybe if you wait here, I could go look for him. . . .” “What did you tell him?” I demanded. “Can’t remember.” Nico drew his sword. The Stygian iron was so cold it steamed in the hot dry air of Punishment. “Try harder.” The old man winced. “What kind of person carries a sword like that?” “A son of Hades,” Nico said. “Now answer me!” The color drained from Sisyphus’s face. “I told him to talk to Melinoe! She always has a way out!” Nico lowered his sword. I could tell the name Melinoe bothered him. “Are you crazy?” he said. “That’s suicide!” The old man shrugged. “I’ve cheated death before. I could do it again.” “What did this demigod look like?” “Um . . . he had a nose,” Sisyphus said. “A mouth. And one eye and—” “One eye?” I interrupted. “Did he have an eye patch?” “Oh . . . maybe,” Sisyphus said. “He had hair on his head. And—” He gasped and looked over my shoulder. “There he is!” We fell for it. As soon as we turned, Sisyphus took off down the hill. “I’m free! I’m free! I’m—ACK!” Ten feet from the hill, he hit the end of his invisible leash and fell on his back. Nico and I grabbed his arms and hauled him up the hill. “Curse you!” He let loose with bad words in Ancient Greek, Latin, English, French, and several other languages I didn’t recognize. “I’ll never help you! Go to Hades!” “Already there,” Nico muttered. “Incoming!” Thalia shouted. I looked up and might have used a few cuss words myself. The boulder was bouncing straight toward us. Nico jumped one way. I jumped the other. Sisyphus yelled, “NOOOOOOO!” as the thing plowed into him. Somehow he braced himself and stopped it before it could run him over. I guess he’d had a lot of practice. “Take it again!” he wailed. “Please. I can’t hold it.” “Not again,” Thalia gasped. “You’re on your own.” He treated us to a lot more colorful language. It was clear he wasn’t going to help us any further, so we left him to his punishment.

Parts of rural China are seeing a burgeoning market for female corpses, the result of the reappearance of a strange custom called "ghost marriages." Chinese tradition demands that husbands and wives always share a grave. Sometimes, when a man died unmarried, his parents would procure the body of a woman, hold a "wedding," and bury the couple together... A black market has sprung up to supply corpse brides. Marriage brokers—usually respectable folk who find brides for village men—account for most of the middlemen. At the bottom of the supply chain come hospital mortuaries, funeral parlors, body snatchers—and now murderers. —"China's Corpse Brides: Wet Goods and Dry Goods" The Economist, July 26, 2007

Mais encore, malgré ma vie au soleil et mon corps vivant, je reste attiré par les êtres qu'on appelle ténébreux, ceux en qui quelque chose me révèle la nuit, ceux qui sont enveloppés de nuit, fût-ce cette nuit qu'est encore l'éclat dont ils rayonnent, ceux qui sont bruns ou blonds avec des yeux noirs, ou avec un visage crispé, un sourire mauvais, des dents méchantes, un sexe important, une toison épaisse. Je leur crois une âme dangereuse.

Isn't she doing this too? Connecting and disconnecting. Facing grief then turning from it. One minute she is caught up in minutiae. Will her feet get sore standing in heels at the church? Have they made enough food? Will the kitten get scared by dozens of strangers in the house? Should she shut him in a room upstairs? The next moment she is weeping uncontrollably, taken over by pain so profound she can barely move. Then there was the salad bowl incident; her own fury scared her. But maybe these are different ways of dealing with events for all of them. Molly and Luke are infantile echos of her, their emotions paired down, their reactions simpler but similar. For if they have difficulty taking in what has happened, then so too does she. Why is she dressing up, for instance? Why can't she wear clothes to reflect the fact that she is at her lowest end? A tracksuit, a jumper full of holes, dirty jeans? Why can't she leave her hair a mess, her face unmade up? The crazed and grieving Karen doesn't care about her appearance. Yet she must go through with this charade, polish herself and her children to perfection. She, in particular, must hold it together. Oh, she can cry, yes, that's allowed. People expect that. They will sympathize. But what about screaming, howling, and hurling plates like she did yesterday? She imagines the shocked faces as she shouts and swears and smashes everything. But she is so angry, surely others must feel the same. Maybe a plate throwing ceremony would be a more fitting ritual than church, then everyone could have a go...smashing crockery up against the back garden wall.

A Magnum Paucity by Stewart Stafford Build the nation's mausoleum, Light the people's funeral pyre, For Hibernia's sons and daughters, In genocide to expire. Romantic Ireland has no grave, It died foraging at the roadside for bites, Or on a coffin ship out of reach of the New World, An empire's boot on the throat for last rites. Did you know your identity all along? Or find it struggling and aghast? Old Eireann was the first expendable colony, And egregiously, not Britannia's last. Constricting stomachs do not growl patriotic oaths, Freedom is a stranger to a starved mind, Force-feed our children grapes of wrath, With liberation dead on the vine. © Stewart Stafford, 2022. All rights reserved.

Most disconcerting of all were those experiences in which the patient's consciousness appeared to expand beyond the usual boundaries of the ego and explore what it was like to be other living things and even other objects. For example, Grof had one female patient who suddenly became convinced she had assumed the identity of a female prehistoric reptile. She not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species' anatomy she found most sexually arousing was a patch of colored scales on the side of its head. Although the woman had no prior knowledge of such things, a conversation Grof had with a zoologist later confirmed that in certain species of reptiles, colored areas on the head do indeed play an important role as triggers of sexual arousal. Patients were also able to tap into the consciousness of their relatives and ancestors. One woman experienced what it was like to be her mother at the age of three and accurately described a frightening event that had befallen her mother at the time. The woman also gave a precise description of the house her mother had lived in as well as the white pinafore she had been wearing—all details her mother later confirmed and admitted she had never talked about before. Other patients gave equally accurate descriptions of events that had befallen ancestors who had lived decades and even centuries before. Other experiences included the accessing of racial and collective memories. Individuals of Slavic origin experienced what it was like to participate in the conquests of Genghis Khan's Mongolian hordes, to dance in trance with the Kalahari bushmen, to undergo the initiation rites of the Australian aborigines, and to die as sacrificial victims of the Aztecs. And again the descriptions frequently contained obscure historical facts and a degree of knowledge that was often completely at odds with the patient's education, race, and previous exposure to the subject. For instance, one uneducated patient gave a richly detailed account of the techniques involved in the Egyptian practice of embalming and mummification, including the form and meaning of various amulets and sepulchral boxes, a list of the materials used in the fixing of the mummy cloth, the size and shape of the mummy bandages, and other esoteric facets of Egyptian funeral services. Other individuals tuned into the cultures of the Far East and not only gave impressive descriptions of what it was like to have a Japanese, Chinese, or Tibetan psyche, but also related various Taoist or Buddhist teachings.

We stand in black to watch this rite performed, the body in the box, the box in the hole, the dirt on the box.

If I must die young, bury me in a music box. I’ll be the pale ballerina with dirt in her hair. Attach my painless feet to metal springs and open the lid when you visit. Watch me rise and pirouette, my arms overhead tickling the dark night’s belly until I’m dizzy, until the stars melt and spiral into a halo over my head and I’ve stirred my death into the sky.

Noah was a funeral pyre. He was burning. The flames rose to staggering heights and blazed in white, hot tongues. Jeremie had once told him a story of the burial rites of the Norse. They’d burn their dead, believing the high smoke carried their loved ones’ souls to Valhalla. Noah was beyond Valhalla. Beyond the creamy spaciousness above the clouds, beyond the limits of the very earth. He floated among the stars, joined them in holy communion, knew each one by name. Then they were within him, scores of them, bright and hot, turning his ribs into a furnace as they shifted and created constellations in his soul. And all the while, the summer sang in his lungs. There was no space between him and Jeremie. Where one ended, the other began, and still Jeremie pulled him closer like the moon pulls the tide, gripping him tightly in the same way he’d gripped Noah’s heart, had gripped his entire being.

The greatest illusion we all live under is the permanence of life. You are mortal, like they. Do not hesitate to meet your enemy, to live a life of valor. Let us transform our grief. Let us take up their cause, seek justice, and transform these funeral rites into a rite of swords.” “HEAR,

In 1970, the Kremlin finally decided to dispose of the body in absolute secrecy. The funeral rites of the Third Reich’s leader were indeed macabre. Hitler’s jaws, kept so carefully in the red box by Rzhevskaya during the victory celebrations in Berlin, had been retained by SMERSH, while the NKVD kept the cranium.

Their conversations turned to religion, and Pigafetta persuaded the prisoner to convert to Christianity. He was baptized, and the giant, whose original name Pigafetta never mentioned, became known as Paul. He died shortly thereafter, a Patagonian Christian who met a unique and tragic fate. Pigafetta did not record what kind of funeral rites Father Valderrama accorded Paul, but presumably he was given a proper burial at sea.

Dead Rite by Stewart Stafford While he lives, hope still clings, The hereafter remains a mystery, If life is but struggle and toil, Then death is hushed serenity. Things he treasured when alive, Trinkets to divide up as booty, The body still lying in repose, Nothing but a fading memory. Lay him down in a mossy grave, Heads bowed in a muttered eulogy, Then back away with platitudes, To the nearest exit from the cemetery. © Stewart Stafford, 2022. All rights reserved.

After a hurried inquiry established that he was telling the truth the protester was appeased by an immediate cash payment and the service continued. But the greatest indignity was reserved until last. When William was finally lowered into the ground, it became clear that his bloated corpse was too big for its stone sarcophagus, and efforts to press on regardless caused his swollen bowels to burst. No amount of frankincense and spices could hide the resultant stench, and the clergy therefore raced through the rest of the funeral rite before rushing back to their houses.7

According to Genet's biographer, Edmund White, Genet turns to the main character of his 1948 novel Funeral Rites, a traitor and collaborator, into someone to love partly because of his dissolute social status, and 'partly because anyone who betrayed France would always be [Genet's] friend'.

Imam Hadi’s soul ascended on the 3rd of Rajab, in the year 254 Hijri, in Samarra, at the age of 41. He was martyred after living in Samarra for about 20 years. Imam Hadi’s oldest living son, Imam Askari, took care of his father’s funeral rites, including washing and praying over his body.

In AD 356, less than fifty years after Constantine had announced that “no man whatever should be refused complete toleration,” the death penalty was instituted for those who made sacrifices.29 In 407, the old merry ceremonies were forbidden. “It shall not be permitted at all to hold convivial banquets in honour of sacrilegious rites in such funereal places or to celebrate any solemn ceremony.” If anyone declared themselves an official in charge of pagan festivals then, the law said, they would be executed

How can you say such things?!' demanded Kon Fiji. 'Our lives may have changed, but death has not. Respect for the elderly and honor given for a life well lived connect us to the accumulated wisdom of the past. When you die, do you wish to be buried as a common peasant instead of as a great scholar worthy of admiration?' 'In a hundred years, Master Kon Fiji, you and I will both be dust, and even the worms and birds who feast on our flesh will also have traveled through multiple revolutions of the wheel of life. Our lives are finite, but the universe is infinite. We are but flashes of lightning bugs on a summer night against the eternal stars. When I die, I wish to be laid out in the open so that the Big Island will act as my coffin, and the River of Heavenly Pearls my shroud; the cicadas will play my funeral possession, and the blooming flowers will be my incense burners; my flesh will feed ten thousand lives, and my bones will enrich the soil. I will return to the great Flow of the universe. Such honor can never be matched by mortal rites enacted by those obeying dead words copied out of a book.

Zen funeral rites typify both the promise of universal salvation characteristic of Japanese Buddhism and the dominance of funeral services in the activities of Japanese Buddhist temples. In fact, Japanese Buddhist funerals—the single most important Buddhist ritual still observed by the vast majority of Japanese—largely derives from rites that were introduced and popularized first by Zen monks.

Grief, what a son of a bitch, Ariel, we have a surfeit of it, far too much, you and me and most of us in this century and the wreckage of centuries that came before. A son of a bitch, but absolutely necessary. Without pain, life means nothing. The tree needs the sound it makes as it falls, so it can be heard, at least in the future, its way of demanding witnesses. Which is why we need funeral rites, great or small, the outpouring of sorrow, the long and short good-bye, like the one your people have just held for Allende, why the worst sin is to disappear a body and deny the mourning, a crime against life because it doesn't allow life to go on, other trees to grow from the soil of the tree as it dies away. And that's why the refrain, do not speak ill of the dead, makes sense. We're not erasing the bad acts, the mistakes and blindness, the cruelty and selfishness, the damage caused to others. But it's healthy to rescue, at least once in each person's odyssey, what's best for the future. And if we become extinct? No last rites, no words about us, no stories told, death will have the last word. So we have to tell that story now, before it's too late.

In Greece, says Suidas, "the greatest and most expensive sacrifice was the mysterious sacrifice called the Telete," a sacrifice which, according to Plato, "was offered for the living and the dead, and was supposed to free them from all the evils to which the wicked are liable when they have left this world." In Egypt the exactions of the priests for funeral dues and masses for the dead were far from being trifling. "The priests," says Wilkinson, "induced the people to expend large sums on the celebration of funeral rites; and many who had barely sufficient to obtain the necessaries of life were anxious to save something for the expenses of their death. For, beside the embalming process, which sometimes cost a talent of silver, or about 250 [pounds] English money, the tomb itself was purchased at an immense expense; and numerous demands were made upon the estate of the deceased, for the celebration of prayer and other services for the soul." "The ceremonies," we find him elsewhere saying, "consisted of a sacrifice similar to those offered in the temples, vowed for the deceased to one or more gods (as Osiris, Anubis, and others connected with Amenti); incense and libation were also presented; and a prayer was sometimes read, the relations and friends being present as mourners. They even joined their prayers to those of the priest. The priest who officiated at the burial service was selected from the grade of Pontiffs, who wore the leopard skin; but various other rites were performed by one of the minor priests to the mummies, previous to their being lowered into the pit of the tomb after that ceremony. Indeed, they continued to be administered at intervals, as long as the family paid for their performance." Such was the operation of the doctrine of purgatory and prayers for the dead among avowed and acknowledged Pagans; and in what essential respect does it differ from the operation of the same doctrine in Papal Rome?

In many indigenous communities, the hems of our ceremonial robes have been unraveled by time and history, but the fabric remains strong. In the dominant society, though, ceremony seems to have withered away. I suppose there are many reasons for that: the frenetic pace of life, dissolution of community, the sense that ceremony is an artifact of organized religion forced upon participants rather than a celebration joyfully chosen. The ceremonies that persist—birthdays, weddings, funerals— focus only on ourselves, marking rites of personal transition.

If brute force wouldn't suffice, however, there was always the famous Viking cunning. The fleet was put to anchor and under a flag of truce some Vikings approached the gate. Their leader, they claimed, was dying and wished to be baptized as a Christian. As proof, they had brought along the ailing Hastein on a litter, groaning and sweating.  The request presented a moral dilemma for the Italians. As Christians they could hardly turn away a dying penitent, but they didn't trust the Vikings and expected a trick. The local count, in consultation with the bishop, warily decided to admit Hastein, but made sure that he was heavily guarded. A detachment of soldiers was sent to collect Hastein and a small retinue while the rest of the Vikings waited outside.  Despite the misgivings, the people of Luna flocked to see the curiosity of a dreaded barbarian peacefully inside their city. The Vikings were on their best behavior as they were escorted to the cathedral, remaining silent and respectful. Throughout the service, which probably lasted a few hours, Hastein was a picture of reverence and weakness, a dying man who had finally seen the light. The bishop performed the baptism, and the count stood in as godfather, christening Hastein with a new name. When the rite had concluded, the Vikings respectfully picked up the litter and carried their stricken leader back to the ships.  That night, a Viking messenger reappeared at the gates, and after thanking the count for allowing the baptism, sadly informed him that Hastein had died. Before he expired, however, he had asked to be given a funeral mass and to be buried in the holy ground of the cathedral cemetery.  The next day a solemn procession of fifty Vikings, each dressed in long robes of mourning, entered the city carrying Hastein's corpse on a bier. Virtually all the inhabitants of the city had turned out to witness the event, joining the cavalcade all the way to the cathedral. The bishop, surrounded by a crowd of monks and priests bearing candles, blessed the coffin with holy water, and led the entire procession inside.  As the bishop launched into the funerary Mass, reminding all good Christians to look forward to the day of resurrection, the coffin lid was abruptly thrown to the ground and a very much alive Hastein leapt out. As he cut down the bishop, his men threw off their cloaks and drew their weapons. A few ran to bar the doors, the rest set about slaughtering the congregation.  At the same time – perhaps alerted by the tolling bell – Bjorn Ironside led the remaining Vikings into the city and they fanned out, looking for treasure. The plundering lasted for the entire day. Portable goods were loaded onto the ships, the younger citizens were spared to be sold as slaves, and the rest were killed. Finally, when night began to fall, Hastein called off the attack. Since nothing more could fit on their ships, they set fire to the city and sailed away.97 For the next two years, the Norsemen criss-crossed the Mediterranean, raiding both the African and European coasts. There are even rumors that they tried to sack Alexandria in Egypt, but were apparently unable to take it by force or stealth.

Six horses waited, adorned in the red and black of the Company of Cooks and harnessed to an open, canopied wagon festooned with ribbons. Upon it lay Bartolomeo's casket, draped with a cloth embroidered with the company's coat of arms. A bear was on the left side of the crest and a stag on the right. Below the central chevron and its two red stars were the tools of the company's trade, a crossed knife and a butcher's knife. The banner beneath bore a Latin phrase coined by Horace- ab ovo usque ad mala- embroidered in gold. From eggs to apples, beginning to end. Roman meals had always begun with eggs and ended with fruit.

The ceremonies that persist— birthdays, weddings, funerals— focus only on ourselves, marking rites of personal transition.