"Every New Year is back to take the time in the beginning, ie a repetition of the cosmogony [... ] The ceremonial New Year Babylonian, akitu is quite conclusive on this point [...] During akitu ceremony, which lasted twelve days, solemnly recited, and several times, the poem called Creation: Enuma Elish, in the temple of Marduk. This revived the battle between Marduk and Tiamat the sea monster, fights that took place in illo tempore and chaos that ended the final victory of God [...]
Also in the context of being celebrated ceremonial akitu the "party of Luck" zahmik , in which the omens were determined for each of the twelve months of the year, equivalent to create the twelve months to come [...]
The creation of the world is playing, because, every year. This eternal repetition of the cosmogonic act, which transforms each New Year opening of an era, which allows the return of the dead to life and keeps the hope of believers in the resurrection of the body [...] beliefs, almost universally distributed, according to which the dead return with families (and often vuevlen as "dead-alive") around New Year denote the hope that in that mythical moment when the world is annihilated and created is possible abolition of time. The dead then He may come, for all barriers between dead and living are broken (is not it revived the primordial chaos?) and again, since at that moment time is suspended paradoxical and therefore may be contemporaries of the living again. On the other hand, as then is preparing a new creation, it is given to expect a return to life, durable and ready [...]
In Japan, as well as among the Germans (and other Indo-European peoples), the New Year's Eve is marked by the appearance of funerary animals (horse, etc..) of the goddesses and gods chthonic-funeral: that's when the parades are verified masked secret societies of men, when the dead visit the living, and when held initiations
[...]". Mircea Eliade, The myth of eternal return
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