The Tribes and Castes of the Central Provinces of India, Volume 1

by R. V. Russell

16. Disposal of the dead.

The Pārsi method of exposing the dead in Dakhmas or towers of silence to be devoured by vultures has often been described. It has objectionable features, and the smaller communities in the interior of India do not as a rule erect towers of silence, and are content simply to bury the dead. It seems probable that the original custom was simply to expose the dead on waste land, the towers of silence being a substitute which became necessary when the Pārsis began to live in towns. This hypothesis would explain some points in their funeral customs recorded in the Bombay Gazetteer. The dead body is washed, dressed in an old clean cloth and laid on the floor of the house, the space being marked off. If the floor is of earth the surface of this enclosed space is broken up. If the floor is of cement or stone one or two stone slabs are set on it and the body laid on them; it is never laid on a wooden floor, nor on stone slabs placed on such a floor. The space where the body was laid is marked off, and is not used for a month if the death occurs between the eighth and twelfth months of the year, and for ten days if the death occurs between the first and seventh months. The last are said to be the hottest months.[22] It would appear that these rules are a reminiscence of the time when the body was simply exposed. It was then naturally always laid on earth or rock, and never on wood, hence the prohibition of a wooden floor. The fact that the spot where the body is now laid in the house is held impure for a shorter period during the summer months may be explained on the ground that all traces of the decaying corpse, after it had been devoured by wild animals and vultures, would have been dried up by the sun more quickly at this time than during the winter months. In the latter period, as the process would take longer, the place in the home is similarly held impure for a month, as against ten days in summer, though at present neither the sun nor weather can possibly affect a site inside the house. The fact that when the floor is of earth the site for the corpse is broken up may indicate that it was formerly laid on rough waste ground, and not on a floor beaten smooth, though it might also be simply a means of avoiding contamination of the floor. But if this was the object it would be simpler to avoid letting the body come into contact with the floor at all. The corpse may still be wrapped in an old cloth because it was originally exposed in the cloth worn at death. The body is carried to the tower on an iron bier by special bearers; if the journey is a long one a bullock cart may be used, but in this case the cart must be broken up and the pieces buried near the tower. Before the funeral starts a number of priests attend at the house and recite the prayers for the dead. During the service a dog is brought in to look on the face of the dead. The mourners follow in the usual manner, and on arrival at the tower the bearers alone take the corpse inside and lay it naked on one of the slabs, which are built in circular terraces in the interior. The mourners must be purified at the tower by pouring a little cow’s urine into their hands, and on returning home they wash their face and hands, and recite a prayer before entering the house. They must bathe and have their clothes washed before these are again used. When a married man dies his widow breaks her glass bangles and wears only metal bracelets, and so long as she remains a widow she takes no part in any festal celebrations. Every morning for three days after a death rice is cooked and laid in the veranda for dogs to eat. No other food is cooked in the house of death, the family being supplied by their friends. During these three days prayers are said for the dead several times a day by priests, and kinsmen pay short visits of condolence. On the third day a meeting is held in the house and prayers are said for the dead; trays of flowers and burning incense are placed before the spot where the body lay, and a list of charitable gifts made by the family in memory of the dead man is read. On the fourth day a feast is held specially for priests, and friends are also asked to join in it. A little of the food cooked on this day is sent to all relations and friends, who make a point of eating or at least of tasting it. On the tenth and thirtieth days after death, and on monthly anniversaries for the first year, and subsequently on annual anniversaries, ceremonies in honour of the dead are performed.[23]