Burial Rituals

There's a saying that says there are two things in life that are certain, death and taxes. Depending on the society the latter might not hold true, but as far as death is concerned, like in the above story, no matter what society you are in it cannot be escaped. Burials with rituals have been performed throughout history of mankind, dating as far back as 80,000 years ago. Although there are many cultures in this world with different views of death, they generally all have a ritual that their culture observes and a purpose for it.

French archaeologists Bouyssonie, Buoyssonie, and Bardon (1908), determined the criteria for a deliberate burial includes a body flexed as if in sleep, the body placed in an artificially excavated or constructed closed or covered structure, protection or covering of the body by rocks or other method, the presence of grave goods such as flowers or food or other objects, and the evidence of magic or ritual practices. Individuals buried with stone tools, flowers, or jewelry, or decorated with red ocher have been recovered from such sites as Shanidar Cave in Iraq, Teshiq-Tash in Iran, and La Ferassie and Grotte des Enfants in France. This leads to speculation that early man believed in the afterlife and prepared their loved ones for it.

Smith (as cited in Johnson & McGee, 1991) describes that the Islamic ritual of death varies from culture to culture. The underlying understanding is the meaning of death and the advice given by the prophet as to what is fit and proper. When a Muslim is facing death, they will read the Islamic scriptures, if they are able, or will have them read to them by relative or friend. They will be reminded of the Shahadah: "There is no God but Allah, and Mohammed is His Prophet and Messenger." The dying Muslim will then repent of all earthly sin to prepare for judgment by Allah.

When a Muslim dies, his or her body is washed in a special ritual and wrapped in a clean, white, seamless cloth. In the case of a Martyr, the blood is not washed off the body, as purification is not needed. The washing ritual is usually done by a family member of the same sex and after a special prayer; the body is laid to rest in the ground, generally with the deceased's head facing towards Mecca. Embalming of the body is not allowed in Islam, as this is a desecration. Cremation is not allowed as it is believed to be left for God to prepare for the sinful (Smith, 1991, p. 192). Between death and burial the corpse will be surrounded loved ones praying for a safe and painless passage to the afterlife. Burial should take place as soon as possible, usually within 24 hours, so the body does not rot in front of loved ones. At the burial site, the body is taken to the coffin but will not be placed in it; instead it will be put down on the ground. They repeat the act three times before eventually placing the body in the coffin at the fourth attempt. The gesture symbolizes the deceased refusal to leave his earthly life behind. The Shahadah is whispered into their ear one last time, and they are loosely covered with dirt by the attendees of the funeral.

In Judaism, death is not a considered a tragedy, even when it occurs early in life or through unfortunate circumstances. Death is a natural process. Deaths, like lives, have meaning and are all part of God's plan. After a person dies, the eyes are closed, the body is laid on the floor and covered, and candles are lit next to the body. The body is never left alone until after burial, as a sign of respect.

In preparing the body for the burial, it is thoroughly cleaned and wrapped in a simple, plain linen shroud. To ensure a poor person would not receive fewer honors in death than a rich person, the dress of the body and the coffin, when used, should be simple. Cremation, embalming, and organ or fluid removal is prohibited. Autopsies are also prohibited except in instances of court order and then carried out under a Rabbi familiar with the process. Displaying of the body is forbidden by Jewish law, mainly because "exposing a body is considered disrespectful, because it allows not only friends, but also enemies to view the dead, mocking their helpless state" (Rich, 1996-2001).

Lamm writes (as cited in Colman, 1997, p. 131) When a close relative first hears of the death of a relative, they will tear the clothing over the heart if the deceased is a parent or over the right side of the chest for other relatives. This allows the mourner to give vent to pent-up anger and anguish.

There are four phases of Jewish mourning that last from death to up to twelve months after burial. Jewish practices relating to death and mourning have two purposes: to show respect for the dead (kavod ha-met), and to comfort the living (nihum avelim), who will miss the deceased. From the time of death to the burial, the mourner's sole responsibility is caring for the deceased and preparing for the burial. This period is known as aninut. The next period of mourning is known as shiva (seven, because it lasts seven days). The next period of mourning is known as shloshim (thirty, because it lasts until the 30th day after burial). The final period of formal mourning is avelut, which is observed only for a parent. This period lasts for twelve months after the burial.

A man's dying is more the survivors' affair than his