Showing posts with label Islamic hygienical jurisprudence. Show all posts
Showing posts with label Islamic hygienical jurisprudence. Show all posts

Thursday, September 23

Islamic hygienical jurisprudence

Islamic hygienical jurisprudence,
Hygiene is a prominent topic in Islam. Islam has always placed a strong emphasis on personal hygiene. Other than the need to be ritually clean in time for the daily prayer (Arabic: Salah) through Wudu and Ghusl, there are a large number of other hygiene-related rules governing the lives of Muslims. Other issues include the Islamic dietary laws.
In general, the Qur'an advises Muslims to uphold high standards of physical hygiene and to be ritually clean whenever possible. For this reason in Muslim countries, bathrooms are always equipped with a water hose situated next to the toilet, so that an individual may wash themselves. This ablution is required in order to maintain ritual cleanliness.
Also because of ritual cleanliness, and again common to many Eastern cultures, Muslims take their shoes off when entering mosques and homes.

Islamic dietary laws

Main article: Islamic dietary laws
Islamic dietary laws provide a set of rules as to what Muslims eat in their diet. These rules specify the food that is halāl, meaning lawful. They are found in Qur'an, the holy book of Islam, usually detailing what is unlawful, or harām.


Personal grooming

This section requires expansion.
Personal grooming is also a matter of focus in Islam. The beard is accepted as Sunnah but not an obligation.

Islamic cleanliness

This section requires expansion.
Cleanliness is an important part of Islam, including Qur'anic verses that teach how to achieve ritual cleanliness. Keeping Oral hygiene through cleaning the teeth with the use of a form of toothbrush called miswak is considered Sunnah, the way of Prophet Muhammad. Ritual ablution is also very important, as observed by the practices of wudu (partial ablution), ghusl (full ablution), and tayammum (water-free alternative with sand).

Islamic toilet etiquette

The Islamic faith has particular rules regarding personal hygiene when going to the toilet. This code is known as Qadaahul Haajah.
Issues of laterality, such as whether one uses the left or right hand and the foot used to step into or out of toilet areas, are derived from hadith sources. The only issue which the Qur'an mentions is the one of washing one's hands especially following going to the toilet which is mentioned in verse 5:6.
Examples of these rules include, but are not limited to:
It is strongly forbidden to make the toilet close to the flowing waters, or to be by a flowing water whilst relieving yourself.
It is more preferable to step into the bathroom area with left leg and step outside the bathroom area with right leg.
One should remain silent whilst on the toilet. Talking, answering greetings or greeting others is heavily disliked.
One should not face nor turn one's back on Qibla whilst relieving yourself.
When leaving the toilet one should also say a prayer, "Praise be to Allah who relieved me of the filth and gave me relief."
Use of toilet paper is acceptable, but washing with water is still needed for purity.








(source:wikipida)

Wednesday, September 22

Hygiene

Concept of 






Washing one's hands, a form ofhygiene, is the most effective overall way to prevent the spread of infectious disease.

Astronaut taking a hot bath in the crew quarters of the Orbital Workshop (OWS) of the Skylab space station cluster in Earth orbit. In deploying the shower facility the shower curtain is pulled up from the floor and attached to the ceiling. The water comes through a push-button shower head attached to a flexible hose. Water is drawn off by a vacuum system.
hygiene facts,
Hygiene refers to the set of practices associated with the preservation of health and healthy living.

Concept of hygiene
Hygiene is an old concept related to medicine, as well as to personal and professional care practices related to most aspects of living. In medicine and in home (domestic) and everyday life settings, hygiene practices are employed as preventative measures to reduce the incidence and spreading of disease. In the manufacture of food, pharmaceutical, cosmetic and other products, good hygiene is a key part of quality assurance i.e. ensuring that the product complies with microbial specifications appropriate to its use. The terms cleanliness (or cleaning) and hygiene are often used interchangeably, which can cause confusion. In general, hygiene mostly means practices that prevent spread of disease-causing organisms. Since cleaning processes (e.g., hand washing) remove infectious microbes as well as dirt and soil, they are often the means to achieve hygiene. Other uses of the term appear in phrases including: body hygiene, personal hygiene, mental hygiene, dental hygiene, and occupational hygiene, used in connection with public health. The term "hygiene" is derived from Hygeia, the Greek goddess of health, cleanliness and sanitation. Hygiene is also the name of a branch of science that deals with the promotion and preservation of health, also called hygienics. Hygiene practices vary widely, and what is considered acceptable in one culture might not be acceptable in another.


Medical hygiene

Medical hygiene pertains to the hygiene practices related to the administration of medicine, and medical care, that prevents or minimizes disease and the spreading of disease.
Medical hygiene practices include:
Isolation or quarantine of infectious persons or materials to prevent spread of infection.
Sterilization of instruments used in surgical procedures.
Use of protective clothing and barriers, such as masks, gowns, caps, eyewear and gloves.
Proper bandaging and dressing of injuries.
Safe disposal of medical waste.
Disinfection of reusables (i.e. linen, pads, uniforms)
Scrubbing up, hand-washing, especially in an operating room, but in more general health-care settings as well, where diseases can be transmitted
Most of these practices were developed in the 19th century and were well established by the mid-20th century. Some procedures (such as disposal of medical waste) were tightened up as a result of late-20th century disease outbreaks, notably AIDS and Ebola.

Home and everyday life hygiene

Home hygiene pertains to the hygiene practices that prevent or minimize disease and the spreading of disease in home (domestic) and in everyday life settings such as social settings, public transport, the work place, public places etc.
Hygiene in home and everyday life settings plays an important part in preventing spread of infectious diseases. It includes procedures used in a variety of domestic situations such as hand hygiene, respiratory hygiene, food and water hygiene, general home hygiene (hygiene of environmental sites and surfaces), care of domestic animals, and home healthcare (the care of those who are at greater risk of infection).
At present, these components of hygiene tend to be regarded as separate issues, although all are based on the same underlying microbiological principles. Preventing the spread of infectious diseases means breaking the chain of infection transmission. The simple principle is that, if the chain of infection is broken, infection cannot spread. In response to the need for effective codes of hygiene in home and everyday life settings the International Scientific Forum on Home Hygiene has developed a risk-based approach (based on Hazard Analysis Critical Control Point (HACCP), which has come to be known as “targeted hygiene”. Targeted hygiene is based on identifying the routes of spread of pathogens in the home, and applying hygiene procedures at critical points at appropriate times to break the chain of infection.
The main sources of infection in the home are people (who are carriers or are infected), foods (particularly raw foods) and water, and domestic animals (in western countries more than 50% of homes have one or more pets). Additionally, sites that accumulate stagnant water—such as sinks, toilets, waste pipes, cleaning tools, face cloths—readily support microbial growth, and can become secondary reservoirs of infection, though species are mostly those that threaten “at risk” groups. Germs (potentially infectious bacteria, viruses etc.) are constantly shed from these sources via mucous, faeces, vomit, skin scales, etc. Thus, when circumstances combine, people become exposed, either directly or via food or water, and can develop an infection. The main “highways” for spread of germs in the home are the hands, hand and food contact surfaces, and cleaning cloths and utensils. Germs can also spread via clothing and household linens such as towels. Utilities such as toilets and wash basins, for example, were invented for dealing safely with human waste, but still have risks associated with them, which may become critical at certain times, e.g., when someone has sickness or diarrhea. Safe disposal of human waste is a fundamental need; poor sanitation is a primary cause of diarrhoeal disease in low income communities. Respiratory viruses and fungal spores are also spread via the air.
Good home hygiene means targeting hygiene procedures at critical points, at appropriate times, to break the chain of infection i.e. to eliminate germs before they can spread further. Because the “infectious dose” for some pathogens can be very small (10-100 viable units, or even less for some viruses), and infection can result from direct transfer from surfaces via hands or food to the mouth, nasal mucosa or the eye, 'hygienic cleaning' procedures should be sufficient to eliminate pathogens from critical surfaces. Hygienic cleaning can be done by:
Mechanical removal (i.e. cleaning) using a soap or detergent. To be effective as a hygiene measure, this process must be followed by thorough rinsing under running water to remove germs from the surface.
Using a process or product that inactivates the pathogens in situ. Germ kill is achieved using a “micro-biocidal” product i.e. a disinfectant or antibacterial product or waterless hand sanitizer, or by application of heat.
In some cases combined germ removal with kill is used, e.g. laundering of clothing and household linens such as towels and bedlinen.


Hand hygiene
Main article: Hand Hygiene
Defined as hand washing or washing hands with soap and water or using a waterless hand sanitizer.
Hand hygiene is central to preventing spread of infectious diseases in home and everyday life settings.
In situations where hand washing with soap is not an option (e.g. when in a public place with no access to wash facilities), a waterless hand sanitizer such as an alcohol hand gel can be used. They can also be used in addition to hand washing, to minimise risks when caring for “at risk” groups. To be effective, alcohol hand gels should contain not less than 60%v/v alcohol. Hand sanitizers are non-options in most developing country settings; in situations where availability of water is a problem, there are appropriate solutions such as tippy-taps, which use much less water and are very low-cost to make, with local materials. In low income communities mud or ash is sometimes used as an alternative to soap.


Respiratory hygiene
Correct respiratory and hand hygiene when coughing and sneezing reduces the spread of germs particularly during the cold and flu season.
Carry tissues and use them to catch colds and sneezes
Dispose of tissues as soon as possible
Clean your hands by hand washing or using an alcohol hand sanitizer.




Food hygiene at home
Main article: Food hygiene
Food hygiene pertains to the hygiene practices that prevent food poisoning . The five key principles of food hygiene, according to WHO, are:
Prevent contaminating food with pathogens spreading from people, pets, and pests.
Separate raw and cooked foods to prevent contaminating the cooked foods.
Cook foods for the appropriate length of time and at the appropriate temperature to kill pathogens.
Store food at the proper temperature.
Use safe water and raw materials


Household water treatment and safe storage
Household water treatment and safe storage are practices which can be used by the family at home and in the community to ensure that drinking water is safe for consumption.
Drinking water quality remains a significant problem, not only in developing countries but also in developed countries; even in the European region it is estimated that 120 million people do not have access to safe drinking water. Point-of-use water quality interventions can reduce diarrhoeal disease in communities where water quality is poor, or in emergency situations where there is a breakdown in water supply. Since water can become contaminated during storage at home (e.g. by contact with contaminated hands or using dirty storage vessels), safe storage of water in the home is also important.
Methods for treatment of drinking water , include:
Chemical disinfection using chlorine or iodine
Boiling


Filtration using ceramic filters
Solar disinfection - Solar disinfection is an effective method, especially when no chemical disinfectants are available.
UV irradiation - community or household UV systems may be batch or flow-though. The lamps can be suspended above the water channel or submerged in the water flow.
Combined flocculation/disinfection systems – available as sachets of powder which act by coagulating and flocculating sediments in water followed by release of chlorine.
Multibarrier methods – Some systems use two or more of the above treatments in combination or in succession to optimize efficacy.


Hygiene in the kitchen, bathroom and toilet
Routine cleaning of “contact” (hand, food and drinking water) sites and surfaces (such as toilet seats and flush handles, door and tap handles, work surfaces, bath and basin surfaces) in the kitchen, bathroom and toilet reduces the risk of spread of germs. The infection risk from the toilet itself is not high, provided it is properly maintained, although some splashing and aerosol formation can occur during flushing, particularly where someone in the family has diarrhoea. Germs can survive in the scum or scale left behind on baths and wash basins after washing and bathing.
Water left stagnant in the pipes of showers can be contaminated with germs that become airborne when the shower is turned on. If a shower has not been used for some time, it should be left to run at a hot temperature for a few minutes before use.
Thorough cleaning is important in preventing the spread of fungal infections. Moulds can live on wall and floor tiles and on shower curtains. Mould can be responsible for infections, cause allergic responses, deteriorate/damage surfaces and cause unpleasant odours. Primary sites of fungal growth are inanimate surfaces, including carpets and soft furnishings. Air-borne fungi are usually associated with damp conditions, poor ventilation or closed air systems.
Cleaning of toilets and hand wash facilities is important to prevent odours and make them socially acceptable. Social acceptability is an important part of encouraging people to use toilets and wash their hands, particularly in low income communities.


Laundry hygiene
Laundry hygiene pertains to the practices that prevent or minimize disease and the spreading of disease via soiled clothing and household linens such as towels. Items that are most likely to be contaminated with pathogens are those which come into direct contact with the body e.g. underwear, personal towels, facecloths, nappies. Micro-organisms can also be transferred between contaminated and uncontaminated items of clothing and linen during laundering. Of concern are the new “community” strains of MRSA. Experience in the USA suggests that these strains are transmissible within families, but also in community settings such as prisons, schools and sport teams. Skin-to-skin contact (including unabraided skin) and indirect contact with contaminated objects such as towels, sheets and sports equipment seem to represent the mode of transmission.
Two processes are considered suitable for hygienic cleaning of clothing and linen:
Washing or laundering at 60°C or above
Washing or laundering at 30-40°C using a bleach-based product: This produces decontamination of fabrics by a combination of physical removal and chemical inactivation. However, some types of fungi and viruses that are harder to inactivate, may not be removed.
Washing at temperatures of 40°C or below with a non-bleach product is considered to carry a risk of inadequate decontamination.

Medical hygiene at home
Medical hygiene pertains to the hygiene practices that prevents or minimizes disease and the spreading of disease in relation to administering medical care to those who are infected or who are more “at risk” of infection in the home. Across the world, governments are increasingly under pressure to fund the level of healthcare that people expect. Care of increasing numbers of patients in the community, including at home is one answer, but can be fatally undermined by inadequate infection control in the home. Increasingly, all of these “at-risk” groups are cared for at home by a carer who may be a household member who thus requires a good knowledge of hygiene. People with reduced immunity to infection, who are looked after at home, make up an increasing proportion of the population (currently up to 20%). The largest proportion are the elderly who have co-morbidities, which reduce their immunity to infection. It also includes the very young, patients discharged from hospital, taking immuno-suppressive drugs or using invasive systems, etc. For patients discharged from hospital, or being treated at home special “medical hygiene” (see above) procedures may need to be performed for them e.g. catheter or dressing replacement, which puts them at higher risk of infection.
Antiseptics may be applied to cuts, wounds abrasions of the skin to prevent the entry of harmful bacteria which can cause sepsis.
Day-to-day hygiene practices, other than special medical hygiene procedures are no different for those at increased risk of infection than for other family members. The difference is that, if hygiene practices are not correctly carried out, the risk of infection is much greater.

Home Hygiene in low income communities
In the developing world, for decades, universal access to water and sanitation has been seen as the essential step in reducing the preventable ID burden, but it is now clear that this is best achieved by programmes that integrate hygiene promotion with improvements in water quality and availability, and sanitation. About 2 million people die every year due to diarrhoeal diseases, most of them are children less than 5 years of age. The most affected are the populations in developing countries, living in extreme conditions of poverty, normally peri-urban dwellers or rural inhabitants. Providing access to sufficient quantities of safe water, the provision of facilities for a sanitary disposal of excreta, and introducing sound hygiene behaviours are of capital importance to reduce the burden of disease caused by these risk factors.
Research shows that, if widely practiced, hand washing with soap could reduce diarrhoea by almost fifty percent and respiratory infections by nearly twenty-five percent Hand washing with soap also reduces the incidence of skin diseases, eye infections like trachoma and intestinal worms, especially ascariasis and trichuriasis.
Other hygiene practices such as safe disposal of waste, surface hygiene, care of domestic animals are also important in low income communities in order to break the chain of infection transmission.
[edit]Disinfectants and antibacterials in home hygiene

This section does not cite any references or sources.
Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (September 2010)
Chemical disinfectants are products that kill germs (harmful bacteria, viruses and fungi). If the product is a disinfectant, the label on the product should say “disinfectant” and/or “kills” germs or bacteria etc. Some commercial products, e.g. bleaches, even though they are technically disinfectants, say that they “kill germs”, but are not actually labelled as “disinfectants”. Not all disinfectants kill all types of germs. All disinfectants kill bacteria (called bactericidal). Some will also kill fungi (fungicidal), bacterial spores (sporicidal) and/or viruses (virucidal).
An antibacterial product is a product that acts against bacteria in some unspecified way. Some products labelled “antibacterial” will kill bacteria whilst others may contain a concentration of active ingredient which will only prevent them multiplying. It is therefore important to check whether the product label states that it “kills” bacteria” An antibacterial is not necessarily anti-fungal or anti-viral unless this is stated on the label.
The term sanitizer has been used to define substances which both clean and disinfect. More recently this term has been applied to alcohol-based products which are used to disinfect the hands (alcohol hand sanitizers). Alcohol hand sanitizers however are not considered to be effective on soiled hands.
The term biocide is a broad term for a substance that kills, inactivates or otherwise controls living organisms. It includes antiseptics and disinfectants, which combat micro-organisms, and also includes pesticides.


Body hygiene

Body hygiene pertains to hygiene practices performed by an individual to care for one's bodily health and well being, through cleanliness. Motivations for personal hygiene practice include reduction of personal illness, healing from personal illness, optimal health and sense of well being, social acceptance and prevention of spread of illness to others.
Personal hygiene practices include: seeing a doctor, seeing a dentist, regular washing/bathing, and healthy eating. Personal grooming extends personal hygiene as it pertains to the maintenance of a good personal and public appearance, which need not necessarily be hygienic.
Body hygiene is achieved by using personal body hygiene products including: soap, hair shampoo, toothbrushes, tooth paste, cotton swabs, antiperspirant, facial tissue, mouthwash, nail files, skin cleansers, toilet paper, and other such products.




Excessive body hygiene

The benefits of body hygiene can be diminished by the risks of excessive body hygiene, which is hypothesized to cause allergic disease and bodily irritation.




Excessive body hygiene and allergies
The hygiene hypothesis was first formulated in 1989 by Strachan who observed that there was an inverse relationship between family size and development of atopic allergic disorders – the more children in a family, the less likely they were to develop these allergies.[30] From this, he hypothesised that lack of exposure to “infections” in early childhood transmitted by contact with older siblings could be a cause of the rapid rise in atopic disorders over the last thirty to forty years. Strachan further proposed that the reason why this exposure no longer occurs is, not only because of the trend towards smaller families, but also “improved household amenities and higher standards of personal cleanliness”.
Although there is substantial evidence that some microbial exposures in early childhood can in some way protect against allergies, there is no evidence that we need exposure to harmful microbes (infection) or that we need to suffer a clinical infection. Nor is there evidence that hygiene measures such as hand washing, food hygiene etc. are linked to increased susceptibility to atopic disease  If this is the case, there is no conflict between the goals of preventing infection and minimising allergies. A consensus is now developing among experts that the answer lies in more fundamental changes in lifestyle etc. that have led to decreased exposure to certain microbial or other species, such as helminths, that are important for development of immuno-regulatory mechanisms. There is still much uncertainty as to which lifestyle factors are involved.
Although media coverage of the hygiene hypothesis has declined, a strong ‘collective mindset’ has become established that dirt is ‘healthy’ and hygiene somehow ‘unnatural’. This has caused concern among health professionals that everyday life hygiene behaviours, which are the foundation of public health, are being undermined. In response to the need for effective hygiene in home and everyday life settings, the International Scientific Forum on Home Hygiene has developed a “risk-based” or targeted approach to home hygiene which seeks to ensure that hygiene measures are focussed on the places, and at the times which are most critical for infection transmission. Whilst targeted hygiene was originally developed as an effective approach to hygiene practice, it also seeks, as far as possible, to sustain “normal” levels of exposure to the microbial flora of our environment to the extent that is important to build a balanced immune system.


Excessive body hygiene of external ear canals
See also: Earwax
Excessive body hygiene of the ear canals can result in infection or irritation. The ear canals require less body hygiene care than other parts of the body, because they are sensitive, and the body system adequately cares for these parts.[citation needed] Attempts to clean the ear canals through the removal of earwax can actually reduce ear canal cleanliness by pushing debris and foreign material into the ear that the natural movement of ear wax out of the ear would have removed.

Excessive body hygiene of skin
See also: Skin
Excessive body hygiene of the skin can result in skin irritation. The skin has a natural layer of oil, which promotes elasticity, and protects the skin from drying. When washing, unless using aqueous creams with compensatory mechanisms, this layer is removed leaving the skin unprotected.
Excessive application of soaps, creams, and ointments can also adversely affect certain of the natural processes of the skin. For examples, soaps and ointments can deplete the skin of natural protective oils and fat-soluble content such as cholecalciferol (vitamin D3), and external substances can be absorbed, to disturb natural hormonal balances.

Culinary (food) hygiene

Main article: Food safety
Culinary hygiene pertains to the practices related to food management and cooking to prevent food contamination, prevent food poisoning and minimize the transmission of disease to other foods, humans or animals. Culinary hygiene practices specify safe ways to handle, store, prepare, serve and eat food.
Culinary practices include:
Cleaning and disinfection of food-preparation areas and equipment (for example using designated cutting boards for preparing raw meats and vegetables). Cleaning may involve use of chlorine bleach, ethanol, ultraviolet light, etc. for disinfection.
Careful avoidance of meats contaminated by trichina worms, salmonella, and other pathogens; or thorough cooking of questionable meats.
Extreme care in preparing raw foods, such as sushi and sashimi.
Institutional dish sanitizing by washing with soap and clean water.
Washing of hands thoroughly before touching any food.
Washing of hands after touching uncooked food when preparing meals.
Not using the same utensils to prepare different foods.
Not sharing cutlery when eating.
Not licking fingers or hands while or after eating.
Not reusing serving utensils that have been licked.
Proper storage of food so as to prevent contamination by vermin.
Refrigeration of foods (and avoidance of specific foods in environments where refrigeration is or was not feasible).
Labeling food to indicate when it was produced (or, as food manufacturers prefer, to indicate its "best before" date).
Proper disposal of uneaten food and packaging.


Personal service hygiene

Personal service hygiene pertains to the practices related to the care and use of instruments used in the administration of personal care services to people:
Personal hygiene practices include:
Sterilization of instruments used by service providers including hairdressers, aestheticians, and other service providers.
Sterilization by [autoclave] of instruments used in body piercing and tattoo marking.
Cleaning hands.

History of hygienic practices


It has been suggested that Body grooming be merged into this article or section. (Discuss)
Elaborate codes of hygiene can be found in several Hindu texts, such as the Manusmriti and the Vishnu Purana.[35] Bathing is one of the five Nitya karmas (daily duties) in Hinduism, and not performing it leads to sin, according to some scriptures. These codes were based on the notion of ritual purity and were not informed by an understanding of the causes of diseases and their means of transmission. However, some of the ritual-purity codes did improve hygiene, from an epidemiological point of view, perhaps by accident, or because certain practices acquired ritual status on account of an empirical correlation with good health.
Regular bathing was a hallmark of Roman civilization. Elaborate baths were constructed in urban areas to serve the public, who typically demanded the infrastructure to maintain personal cleanliness. The complexes usually consisted of large, swimming pool-like baths, smaller cold and hot pools, saunas, and spa-like facilities where individuals could be depilated, oiled, and massaged. Water was constantly changed by an aqueduct-fed flow. Bathing outside of urban centers involved smaller, less elaborate bathing facilities, or simply the use of clean bodies of water. Roman cities also had large sewers, such as Rome's Cloaca Maxima, into which public and private latrines drained. Romans didn't have demand-flush toilets but did have some toilets with a continuous flow of water under them. (Similar toilets are seen in Acre Prison in the film Exodus.)
Until the late 19th Century, only the elite in Western cities typically possessed indoor facilities for relieving bodily functions. The poorer majority used communal facilities built above cesspools in backyards and courtyards. This changed after Dr. John Snow discovered that cholera was transmitted by the fecal contamination of water. Though it took decades for his findings to gain wide acceptance, governments and sanitary reformers were eventually convinced of the health benefits of using sewers to keep human waste from contaminating water. This encouraged the widespread adoption of both the flush toilet and the moral imperative that bathrooms should be indoors and as private as possible.


Islamic hygienical jurisprudence
Since the 7th century, Islam has always placed a strong emphasis on hygiene. Other than the need to be ritually clean in time for the daily prayer (Arabic: Salat) through Wudu and Ghusl, there are a large number of other hygiene-related rules governing the lives of Muslims. Other issues include the Islamic dietary laws. In general, the Qur'an advises Muslims to uphold high standards of physical hygiene and to be ritually clean whenever possible.

Hygiene in Ancient Europe
Contrary to popular belief and although the Early Christian leaders condemned bathing as unspiritual, bathing and sanitation were not lost in Europe with the collapse of the Roman Empire. Soapmaking first became an established trade during the so-called "Dark Ages". The Romans used scented oils (mostly from Egypt), among other alternatives.
Bathing did not fall out of fashion in Europe until shortly after the Renaissance, replaced by the heavy use of sweat-bathing and perfume, as it was thought in Europe that water could carry disease into the body through the skin. (Water, in fact, does carry disease, but more often if it is drunk than if one bathes in it; and water only carries disease if it is contaminated by pathogens.) Medieval church authorities believed that public bathing created an environment open to immorality and disease. Roman Catholic Church officials even banned public bathing in an unsuccessful effort to halt syphilis epidemics from sweeping Europe. Modern sanitation was not widely adopted until the 19th and 20th centuries. According to medieval historian Lynn Thorndike, people in Medieval Europe probably bathed more than people did in the 19th century.




(source:wikipedia)

Saturday, July 31

Osiris

Osiris,
(Ancient Greek: Ὄσιρις, also Usiris; the Egyptian language name is variously transliterated Asar, Asari, Aser, Ausar, Ausir, Wesir, Usir, Usire or Ausare) was an Egyptian god, usually identified as the god of the Afterlife, the underworld and the dead.
Osiris was at times considered the oldest son of the Earth god Geb, and the sky goddess Nut, as well as being brother and husband of Isis, with Horus being considered his posthumously begotten son. He was also associated with the epithet Khenti-Amentiu, which means "Foremost of the Westerners" — a reference to his kingship in the land of the dead. As ruler of the dead, Osiris was also sometimes called "king of the living", since the Ancient Egyptians considered the blessed dead "the living ones".
Osiris is first attested in the middle of the Fifth dynasty of Egypt, although it is likely that he was worshipped much earlier; the term Khenti-Amentiu dates to at least the first dynasty, also as a pharaonic title. Most information we have on the myths of Osiris is derived from allusions contained in the Pyramid Texts at the end of the Fifth Dynasty, later New Kingdom source documents such as the Shabaka Stone and the Contending of Horus and Set, and, much later, in narrative style from the writings of Greek authors including Plutarch and Diodorus Siculus.
Osiris was not only a merciful judge of the dead in the afterlife, but also the underworld agency that granted all life, including sprouting vegetation and the fertile flooding of the Nile River. He is described as the "Lord of love", "He Who is Permanently Benign and Youthful" and the "Lord of Silence". The Kings of Egypt were associated with Osiris in death — as Osiris rose from the dead they would, in union with him, inherit eternal life through a process of imitative magic. By the New Kingdom all people, not just pharaohs, were believed to be associated with Osiris at death if they incurred the costs of the assimilation rituals.
Through the hope of new life after death Osiris began to be associated with the cycles observed in nature, in particular vegetation and the annual flooding of the Nile, through his links with Orion and Sirius at the start of the new year. Osiris was widely worshiped as Lord of the Dead until the suppression of the Egyptian religion during the Christian era.

Appearance
See also
Sol invictus
Osiris is represented in his most developed form of iconography wearing the Atef crown, which is similar to the White crown of Upper Egypt (but with the addition of two feathers at each side—see Atef crown (hieroglyph)). He also carries the crook and flail. The crook is thought to represent Osiris as a shepherd god. The symbolism of the flail is more uncertain with shepherds whip, fly-whisk, or association with the god Andjety of the ninth nome of Lower Egypt proposed. He was commonly depicted as a green (the color of rebirth) or black (alluding to the fertility of the Nile floodplain) complexioned pharaoh, in mummiform (wearing the trappings of mummification from chest downward). He was also depicted although quite rarely as a lunar god with a crown encompassing the moon.
Early mythology

The Pyramid Texts describe early conceptions of an afterlife in terms of eternal travelling with the sun god amongst the stars. Amongst these mortuary texts, at the beginning of the 4th dynasty, is found: "An offering the king gives and Anubis". By the end of the 5th dynasty the formula in all tombs becomes "An offering the king gives and Osiris". When the Ennead and Ogdoad cosmogenies became merged, with the identification of Ra as Atum (Atum-Ra), gradually Anubis (Ogdoad system) was replaced by Osiris, whose cult had become more significant. Anubis was said to have given way to Osiris out of respect, and, as an underworld deity. Anubis was Set's son in some versions, but because Set became god of evil, he was subsequently identified as being Osiris' son. Abydos, which had been a strong centre of the cult of Anubis, became a centre of the cult of Osiris. Because Isis, Osiris' wife and sister, represented life in the Ennead, it was considered somewhat inappropriate for her to be the mother of a god associated with death such as Anubis, and so instead, it was usually said that Nephthys, the other of the two female children of Geb and Nut, was his mother.


Father of Horus


The gods Osiris, Anubis, and Horus, from a tomb painting.
Later, when Hathor's identity (from the Ogdoad) was assimilated into that of Isis, Horus, who had been Isis' husband (in the Ogdoad), became considered her son. Since Osiris was Isis' husband (in the Ennead), Osiris also became considered Horus' father. Attempts to explain how Osiris, a god of the dead, could give rise to Horus, who was thought to be living, led to the development[citation needed] of the Myth of Osiris and Isis, which became a central myth in Egyptian mythology. The myth described Osiris as having been killed by his brother Set who wanted Osiris' throne. Isis briefly brought Osiris back to life by use of a spell that she learned from her father. This spell gave her time to become pregnant by Osiris before he again died. Isis later gave birth to Horus. As such, since Horus was born after Osiris' resurrection, Horus became thought of as a representation of new beginnings and the vanquisher of the evil Set. This combination, Osiris-Horus, was therefore a life-death-rebirth deity, and thus associated with the new harvest each year. Afterward, Osiris became known as the Egyptian god of the dead, Isis became known as the Egyptian goddess of the children, and Horus became known as the Egyptian god of the sky.
Ptah-Seker (who resulted from the identification of Ptah as Seker), who was god of re-incarnation, thus gradually became identified with Osiris, the two becoming Ptah-Seker-Osiris (rarely known as Ptah-Seker-Atum, although this was just the name, and involved Osiris rather than Atum). As the sun was thought to spend the night in the underworld, and subsequently be re-incarnated, as both king of the underworld, and god of reincarnation, Ptah-Seker-Osiris was identified.




Ram god
Banebdjed (b3-nb-ḏd)
in hieroglyphs

Since Osiris was considered dead, as god of the dead, Osiris' soul, or rather his Ba, was occasionally worshipped in its own right, almost as if it were a distinct god, especially so in the Delta city of Mendes. This aspect of Osiris was referred to as Banebdjedet, which is grammatically feminine (also spelt "Banebded" or "Banebdjed") which literally means The ba of the lord of the djed, which roughly means The soul of the lord of the pillar of stability. The djed, a type of pillar, was usually understood as the backbone of Osiris, and, at the same time, as the Nile, the backbone of Egypt. The Nile, supplying water, and Osiris (strongly connected to the vegetation) who died only to be resurrected represented continuity and therefore stability. As Banebdjed, Osiris was given epithets such as Lord of the Sky and Life of the (sun god) Ra, since Ra, when he had become identified with Atum, was considered Osiris' ancestor, from whom his regal authority was inherited. Ba does not, however, quite mean soul in the western sense, and also has to do with power, reputation, force of character, especially in the case of a god. Since the ba was associated with power, and also happened to be a word for ram in Egyptian, Banebdjed was depicted as a ram, or as Ram-headed. A living, sacred ram, was even kept at Mendes and worshipped as the incarnation of the god, and upon death, the rams were mummified and buried in a ram-specific necropolis.
As regards the association of Osiris with the ram, the god's traditional crook and flail are of course the instruments of the shepherd, which has suggested to some scholars also an origin for Osiris in herding tribes of the upper Nile. The crook and flail were originally symbols of the minor agricultural deity Andjety, and passed to Osiris later. From Osiris, they eventually passed to Egyptian kings in general as symbols of divine authority.
In Mendes, they had considered Hatmehit, a local fish-goddess, as the most important deity, and so when the cult of Osiris became more significant, Banebdjed was identified in Mendes as deriving his authority from being married to Hatmehit. Later, when Horus became identified as the child of Osiris (in this form Horus is known as Harpocrates in Greek and Har-pa-khered in Egyptian), Banebdjed was consequently said to be Horus' father, as Banebdjed is an aspect of Osiris.
Mythology



The family of Osiris. Osiris on a lapis lazuli pillar in the middle, flanked by Horus on the left and Isis on the right (22nd dynasty, Louvre, Paris)

Part of a series on
Ancient Egyptian
religion

Main beliefs
Mythology · Soul · Duat · Ma'at
Numerology
Practices
Offering formula · Funerals
Deities
Amun · Amunet · Anubis · Anuket
Apep · Apis · Aten · Atum · Bastet
Bat · Bes · Four sons of Horus
Geb · Hapy · Hathor · Heka · Heqet
Horus · Isis · Khepri · Khnum
Khonsu · Kuk · Maahes · Ma'at
Mafdet · Menhit · Meretseger
Meskhenet · Monthu · Min · Mnevis
Mut · Neith · Nekhbet · Nephthys
Nu · Nut · Osiris · Pakhet · Ptah
Qebui · Ra · Ra-Horakhty · Reshep
Satis · Sekhmet · Seker · Selket
Sobek · Sopdu · Set · Seshat · Shu
Tatenen · Taweret · Tefnut · Thoth
Wadjet · Wadj-wer · Wepwawet
Wosret
Texts
Amduat · Books of Breathing
Book of Caverns · Book of the Dead
Book of the Earth · Book of Gates
Book of the Netherworld
Related topics
Atenism · Curse of the Pharaohs
Ancient Egypt portal
v • d • e
The cult of Osiris (who was a god chiefly of regeneration and re-birth) had a particularly strong interest toward the concept of immortality. Plutarch recounts one version of the myth surrounding the cult in which Set (Osiris' brother) fooled Osiris into getting into a box, which he then shut, had sealed with lead, and threw into the Nile (sarcophagi were based on the box in this myth). Osiris' wife, Isis, searched for his remains until she finally found him embedded in a tree trunk, which was holding up the roof of a palace in Byblos on the Phoenician coast. She managed to remove the coffin and open it, but Osiris was already dead. She used a spell she had learned from her father and brought him back to life so he could impregnate her. Afterwards he died again and she hid his body in the desert. Months later, she gave birth to Horus. While she was raising him, Set was hunting one night and came across the body of Osiris. Enraged, he tore the body into fourteen pieces and scattered them throughout the land. Isis gathered up all the parts of the body, less the phallus (which was eaten by a fish) and bandaged them together for a proper burial. The gods were impressed by the devotion of Isis and resurrected Osiris as the god of the underworld. Because of his death and resurrection, Osiris is associated with the flooding and retreating of the Nile and thus with the crops along the Nile valley.
Diodorus Siculus gives another version of the myth in which Osiris is described as an ancient king who taught the Egyptians the arts of civilization, including agriculture. Osiris is murdered by his evil brother Set, whom Diodorus associates with the evil Typhon ("Typhonian Beast") of Greek mythology. Typhon divides the body into twenty six pieces which he distributes amongst his fellow conspirators in order to implicate them in the murder. Isis and Horus avenge the death of Osiris and slay Typhon. Isis recovers all the parts of Osiris body, less the phallus, and secretly buries them. She made replicas of them and distributed them to several locations which then became centres of Osiris worship.
The tale of Osiris becoming fish-like is cognate with the story the Greek shepherd god Pan becoming fish like from the waist down in the same river Nile after being attacked by Typhon (see Capricornus). This attack was part of a generational feud in which both Zeus and Dionysus were dismembered by Typhon, in a similar manner as Osiris was by Set in Egypt.
Death and Institution as god of the Dead



Osiris-Nepra, with wheat growing from his body. From a bas-relief at Philae. The sprouting corn implied resurrection.
Plutarch and others have noted that the sacrifices to Osiris were "gloomy, solemn, and mournful..." (Isis and Osiris, 69) and that the great mystery festival, celebrated in two phases, began at Abydos on the 17th of Athyr (November 13) commemorating the death of the god, which is also the same day that grain was planted in the ground. "The death of the grain and the death of the god were one and the same: the cereal was identified with the god who came from heaven; he was the bread by which man lives. The resurrection of the god symbolized the rebirth of the grain." (Larson 17) The annual festival involved the construction of "Osiris Beds" formed in shape of Osiris, filled with soil and sown with seed. The germinating seed symbolized Osiris rising from the dead. An almost pristine example was found in the tomb of Tutankhamun by Howard Carter.


Osiris "The God Of The Resurrection", rising from his beir.
The first phase of the festival was a public drama depicting the murder and dismemberment of Osiris, the search of his body by Isis, his triumphal return as the resurrected god, and the battle in which Horus defeated Set. This was all presented by skilled actors as a literary history, and was the main method of recruiting cult membership. According to Julius Firmicus Maternus of the fourth century, this play was re-enacted each year by worshippers who "beat their breasts and gashed their shoulders.... When they pretend that the mutilated remains of the god have been found and rejoined...they turn from mourning to rejoicing." (De Errore Profanorum).
The passion of Osiris is reflected in his name 'Wenennefer" ("the one who continues to be perfect"), which also alludes to his post mortem power.
Parts of this Osirian mythology have prompted comparisons with later Christian beliefs and practices.
Egyptologist E. A. Wallis Budge suggests possible connections or parallels in Osiris' resurrection story with those found in Christianity:
"The Egyptians of every period in which they are known to us believed that Osiris was of divine origin, that he suffered death and mutilation at the hands of the powers of evil, that after a great struggle with these powers he rose again, that he became henceforth the king of the underworld and judge of the dead, and that because he had conquered death the righteous also might conquer death...In Osiris the Christian Egyptians found the prototype of Christ, and in the pictures and statues of Isis suckling her son Horus, they perceived the prototypes of the Virgin Mary and her child."
Biblical scholar Bruce M. Metzger notes that in one account of the Osirian cycle he dies on the 17th of the month of Athyr (approximating to a month between October 28 and November 26 in modern calendars), is revivified on the 19th and compares this to Christ rising on the "third day" but he thinks "resurrection" is a questionable description.
Egyptologist Erik Hornung observes that Egyptian Christians continued to mummify corpses (an integral part of the Osirian beliefs) until it finally came to an end with the arrival of Islam and argues for an association between the passion of Jesus and Osirian traditions, particularly in the apocryphal gospel of Nicodemus and Christ's descent into Hades. He concludes that whilst Christianity rejected anything "pagan" it did so only at a superficial level and that early Christianity was "deeply indebted" to Ancient Egypt."
David J. MacLeod argues that the resurrection of Osiris differs from Jesus Christ, saying
"Perhaps the only pagan god for whom there is a resurrection is the Egyptian Osiris. Close examination of this story shows that it is very different from Christ's resurrection. Osiris did not rise; he ruled in the abode of the dead. As biblical scholar, Roland de Vaux, wrote, 'What is meant of Osiris being "raised to life?" Simply that, thanks to the ministrations of Isis, he is able to lead a life beyond the tomb which is an almost perfect replica of earthly existence. But he will never again come among the living and will reign only over the dead. This revived god is in reality a "mummy" god.'... No, the mummified Osiris was hardly an inspiration for the resurrected Christ... As Yamauchi observes, 'Ordinary men aspired to identification with Osiris as one who had triumphed over death. But it is a mistake to equate the Egyptian view of the afterlife with the biblical doctrine of resurrection. To achieve immortality the Egyptian had to meet three conditions: First, his body had to be preserved by mummification. Second, nourishment was provided by the actual offering of daily bread and beer. Third, magical spells were interred with him. His body did not rise from the dead; rather elements of his personality - his Ba and Ka - continued to hover over his body.'"
Saint Augustine wrote "that the Egyptians alone believe in the resurrection, as they carefully preserved their dead bodies."

A. J. M. Wedderburn further argues that resurrection in Ancient Egypt differs from the "very negative features" in Judaeo-Christian tradition, as the Ancient Egyptians conceived of the afterlife as entry into the glorious kingdom of Osiris.
Marvin Mayer notes that some scholars regard the idea of dying and rising deities in the mystery religions as being fanciful but suggests this may be motivated by apologetic concerns, attempting to keep Christ's resurrection as a unique event. In contrast he argues that the ancient story of dying and rising in the divine, human and crops, (with Osiris as an example), is vindicated and reaches a conclusion in Christianity.


Ikhernofret Stela
Much of the extant information about the Passion of Osiris can be found on the Ikhernofret Stela at Abydos erected in the 12th Dynasty by Ikhernofret (also I-Kher-Nefert), possibly a priest of Osiris or other official during the reign of Senwosret III (Pharaoh Sesostris, about 1875 BC). The Passion Plays were held in the last month of the inundation (the annual Nile flood), coinciding with Spring, and held at Abydos/Abedjou which was the traditional place where the body of Osiris/Wesir drifted ashore after having been drowned in the Nile. The part of the myth recounting the chopping up of the body into 14 pieces by Set is not recorded until later by Plutarch. Some elements of the ceremony were held in the temple, while others involved public participation in a form of theatre. The Stela of I-Kher-Nefert recounts the programme of events of the public elements over the five days of the Festival:
The First Day, The Procession of Wepwawet: A mock battle is enacted during which the enemies of Osiris are defeated. A procession is led by the god Wepwawet ("opener of the way").
The Second Day, The Great Procession of Osiris: The body of Osiris is taken from his temple to his tomb. The boat he is transported in, the "Neshmet" bark, has to be defended against his enemies.
The Third Day, Osiris is Mourned and the Enemies of the Land are Destroyed.
The Fourth Day, Night Vigil: Prayers and recitations are made and funeral rites performed.
The Fifth Day, Osiris is Reborn: Osiris is reborn at dawn and crowned with the crown of Ma'at. A statue of Osiris is brought to the temple.


Wheat and clay rituals
Contrasting with the public "theatrical" ceremonies sourced from the I-Kher-Nefert stele, more esoteric ceremonies were performed inside the temples by priests witnessed only by chosen initiates. Plutarch mentions that two days after the beginning of the festival "the priests bring forth sacred chest containing a small golden coffer, into which they pour some potable water...and a great shout arises from the company for joy that Osiris is found (or resurrected). Then they knead some fertile soil with the water...and fashion therefrom a crescent-shaped figure, which they cloth and adorn, this indicating that they regard these gods as the substance of Earth and Water." (Isis and Osiris, 39). Yet even his accounts were still obscure for he also wrote, "I pass over the cutting of the wood" opting not to describe it since he considered it as a most sacred ritual (Ibid. 21). In the Osirian temple at Denderah, an inscription (translated by Budge, Chapter XV, Osiris and the Egyptian Resurrection) describes in detail the making of wheat paste models of each dismembered piece of Osiris to be sent out to the town where each piece was discovered by Isis. At the temple of Mendes, figures of Osiris are made from wheat and paste placed in a trough on the day of the murder, then water was added for several days, until finally the mixture was kneaded into a mold of Osiris and taken to the temple to be buried (the sacred grain for these cakes were grown only in the temple fields). Molds were made from the wood of a red tree in the forms of the sixteen dismembered parts of Osiris, the cakes of 'divine' bread were made from each mold, placed in a silver chest and set near the head of the god with the inward parts of Osiris as described in the Book of the Dead (XVII). On the first day of the Festival of Ploughing, where the goddess Isis appears in her shrine where she is stripped naked, paste made from the grain were placed in her bed and moistened with water, representing the fecund earth. All of these sacred rituals were climaxed by the eating of sacramental god, the eucharist by which the celebrants were transformed, in their persuasion, into replicas of their god-man (Larson 20).


Judgment



Judgment scene from the Book of the Dead. In the three scenes from the Book of the Dead (version from ~1375 B.C.) the dead man (Hunefer) is taken into the judgement hall by the jackal-headed Anubis. The next scene is the weighing of his heart against the feather of Ma'at, with Ammut waiting the result, and Thoth recording. Next, the triumphant Henefer, having passed the test, is presented by the falcon-headed Horus to Osiris, seated in his shrine with Isis and Nephthys. (British Museum)
With the rise of the cult of Osiris during the Middle Kingdom the “democratization of religion” offered to even his most humblest followers the prospect of eternal life, with moral fitness becoming the dominant factor in determining a person's suitability.
At death a person faced judgment by a tribunal of forty-two divine judges. If they led a life in conformance with the precepts of the Goddess Ma'at, who represented truth and right living, the person was welcomed into the kingdom of Osiris. If found guilty the person was thrown to a "devourer" and didn't share in eternal life.
The person who is taken by the devourer is subject first to terrifying punishment and then annihilated. These depictions of punishment may have influenced medieval perceptions of the inferno in hell via early Christian and Coptic texts.
Purification for those who are considered justified may be found in the descriptions of "Flame Island", where they experience the triumph over evil and rebirth. For the dammed complete destruction into a state of non being awaits but there is no suggestion of eternal torture.
Divine pardon at judgement was always a central concern for the Ancient Egyptians.
During the reign of Seti I Osiris was also invoked in royal decrees to pursue the living when wrongdoing was observed but kept secret and not reported.


Greco-Roman era

Hellenisation


Bust of Serapis
Eventually, in Egypt, the Hellenic pharaohs decided to produce a deity that would be acceptable to both the local Egyptian population, and the influx of Hellenic visitors, to bring the two groups together, rather than allow a source of rebellion to grow. Thus Osiris was identified explicitly with Apis, really an aspect of Ptah, who had already been identified as Osiris by this point, and a syncretism of the two was created, known as Serapis, and depicted as a standard Greek god.


Destruction


Philae Island
The cult of Osiris continued up until the 6th century AD on the island of Philae in Upper Nile. The Theodosian decree (in about 380 AD) to destroy all pagan temples was not enforced there.The worship of Isis and Osiris was allowed to continue at Philae until the time of Justinian. This toleration was due to an old treaty made between the Blemyes-Nobadae and Diocletian. Every year they visited Elaphantine and at certain intervals took the image of Isis up river to the land of the Blemyes for oracular purposes before returning it. Justinian would not tolerate this and sent Narses to destroy the sanctuaries, with the priests being arrested and the divine images taken to Constantinople.












See also:
Aaru
Egyptian-soul
Jesus christ in comparative mythology




(source:Wikipdia)