Cremation of the Dead: Its History and Bearings Upon Public Health

by William Eassie

The body was placed, after it was recovered from under the ruins, on the floor of a large apartment at the rear of one of the wings of the house; and the female members of the family, seating themselves around it, gave themselves up to uncontrollable grief. The unhappy widow was overwhelmed by the dreadful calamity which had befallen her. A great number of the leading members of the European and various native communities called and took a last look at the remains as they lay covered with a white robe, the lower part of the face being alone exposed.

The procession started at about 7 P.M. The bier, composed of two long pieces of bamboo, with a couple of cross-pieces, and covered with a rich white shawl, was upheld by the deceased's eldest brother and three of his most intimate friends and relatives. The sacred fire, which had been kindled with due ceremonies at the house, was carried in front in a brazen vessel by the deceased's son. The funeral was largely attended, not only by members of his own caste, but by those of other castes and denominations. When the procession reached Sonapore the bier was placed on the ground while the pyre was being constructed. Men with short crowbars made six holes in the earth, and in each of these was placed a rough piece of timber about four or five feet high. The posts, ranged two and two, were about a yard distant from each other. Three logs about six feet long each were placed on pieces of wood between each pair of uprights, so as to allow a free draught under the whole. A number of smaller logs were placed on these large ones, and were covered with sandal-wood, which made a sort of bed for the reception of the body. While this was being done, a number of torches of sandal-wood were being carefully ignited by the deceased's son at the sacred fire, which he had brought with him for the purpose. Prayers were said while the ignition was in progress. All being ready, the bier was brought to the side of the pyre, and the body was divested of all covering, except a cloth around the loins. It was then lifted on to the pyre, which was by this time between three and four feet high. The upright posts confined the body on either side, and prevented the possibility of its rolling off. Small blocks of sandal-wood, of various lengths—from six inches to two feet—were placed lightly on the body. The deceased's son then took a brazen vessel full of water, and carefully sprinkled a circle on the earth around the funeral pile. He next seized a brand from the sacred fire, and applied it to some dried leaves, or similar combustibles, placed under the pyre. That did not set fire to the pyre, however, and was not intended to be more than a compliance with the ceremonial; the brand was red, but not blazing, and a spark or two only fell from it. The relatives were then, as is usual in such cases, led away from the pyre by the friends around, so as to spare their feelings as much as possible. When they were taken a few yards off, and their backs turned to the pyre, large logs, similar to those at the base, were placed over the body, which now became completely concealed—all but the feet, which were left exposed either by accident or design. The friends applied matches to the sandal-wood brands, and, when they blazed up, set fire to the combustibles. Owing doubtless to the dampness of the ground, and occasional drops of rain, it was a matter of some difficulty to get the mass to burn. Cocoanut oil was thrown on the wood, and screens were held by men so as to regulate the draught; and, after a long interval, the pyre blazed up fiercely. In three hours only a handful of ashes remained of him who was but that morning the influential leader of the Hindoo community, full of life and hope.

The above two cremations may be regarded as sumptuous ones, and far above the means of the common people. With the latter an incomplete burning was often performed with revolting results. Descriptions of these failures have frequently been given by travellers of more or less veracity. The matter was lately taken into consideration by the English authorities, and this has led to the suppression of such imperfect cremations.

By the order of Sir Cecil Beadon a cinerator was erected at Calcutta for the burning of human bodies; and various regulations were issued with the view of abolishing the ancient system of imperfect cremation. The funeral pyre was not absolutely prohibited within the limits of the city; but the disgusting custom of throwing partially-consumed bodies into the river was at once put down. Sir Cecil Beadon also forcibly suggested that all bodies should be taken outside of the city, to be burned in some suitable place set apart and enclosed for the purpose. Against this excellent proposition a fearful outcry was raised, and the municipality was induced to confine the suggested improvement to building the cinerator on the site of the old burning-ghât, on the banks of the Hooghly. At first the Hindoos objected to use the cinerator; but, on finding that it involved no interference with their religious rites or feelings, they partially acquiesced in its use. The cinerator built at Calcutta was not quite a success; but the bodies were consumed to ashes, and the fumes carried away through a tall chimney or stack.[182]

I am informed by the Sanitary Commissioner of Madras, that the Cinerator[183] erected by the authorities is scarcely ever used, but he is of opinion that if the Siemens principle of a furnace were exhibited before the educated Hindoos they would very probably adopt it.

Here is another extract explanatory of the reform just alluded to.

From the Health Officer's Report to the Bombay Municipality we find that the cost of fuel for cremation is exceedingly heavy; and that a body cannot be consumed under four hours. 'On more than one occasion bodies have not been totally consumed, the relations having brought too scanty a supply of firewood.' In this document we also find a recommendation 'that a cinerator be erected at the burning-ghât, which would be at the disposal of the poor on the payment of a small fee. By this means the Hindoo community would get accustomed to it, and would see its advantage. A body would be put in at one end of a closed vessel, which in its transit through the cinerator would be exposed to intense heat, and after a certain time drawn out and opened. The ashes of the deceased would alone remain, which could be carried away and kept.'

As it may prove interesting to some reader, I will now give a description of a cremation ceremony of the very highest class, as performed in Siam, in which country, as has been stated elsewhere, only those dead are buried whose survivors cannot pay the fees of the priests. It is said to be from the pen of a lady[184] who was a resident for several years in that country, and is an extract from a paper of hers which appeared in a late number of 'Lippincott's Magazine.'

Burning is now, and has been for centuries, the universal custom in Siam—preferred, it is supposed, because of the facility it affords for removing the precious dust of the loved and lost. In old, aristocratic houses I have seen arranged in the family receptacle massive golden urns, containing the ashes of eight, ten, or twelve generations of ancestors; and these are cherished as precious heirlooms, to descend through the eldest male branch.

The time, expense, and character of a burning depend mainly on the rank and wealth of the parties, though the ceremony is always performed by the priests, and always within the precincts of a temple. The only exception is in seasons of epidemics or when the land is laid waste by famine. Among the better classes the dead body is laid unmutilated, save by the removal of the intestines, in a coffin, and it is more or less carefully embalmed, according to the time it is to be kept. If the deceased belonged to a private family of moderate means, the burning takes place from four to six days after death; if he was wealthy, but not high-born, the body may be kept a month, but never longer, while the remains of a noble lie in state from two to six months, according to his rank; and for members of the royal family a still longer period intervenes between the death and the burning. But, whatever the interval, the body must lie in state, and the relatives make daily prostrations, prayers, and offerings during the whole time, beseeching the departed spirit to return to its disconsolate friends.

When the time for the funeral has arrived, the body is laid in a receptacle on the summit of a stately pyramid, the form and material of which indicate the wealth and position of the deceased. It is thickly gilded, and the receptacle lined with plates of solid gold when the body has belonged to one of royal lineage and well-filled coffers. The last is quite as essential as the first to a gorgeous Oriental funeral, since for rank without money an East Indian has ever the most profound contempt.

Both requisites were fortunately united in the person of the queen-mother of King Pra-Nang-Klau. At the funeral of this aged queen there was such a display of Oriental magnificence as rarely falls to the lot of Western eyes to witness. The embalmed body lay in state under a golden canopy for eight months; the myrrh, frankincense, and aromatic oils used in its preparation cost upwards of one thousand pounds, and the golden pyre above twenty thousand. The hangings were of the richest silks and velvets, trimmed with bullion fringe and costly lace, and the wrappings of the body of pure white silk, embroidered with pearls and precious stones. Incredible quantities of massive jewellery decked the shrunken corpse, and a diadem of glittering gems cast its prismatic radiance over the withered features. Tiny golden lamps, fed with perfumed oil, burned day and night around the pyre, while every portion of the vast saloon was decorated with rare and beautiful flowers, arranged in all the various forms of crowns, sceptres, temples, angels, birds, lanterns, wreaths, and arches, till Flora herself might have wondered at the boundless resources of her domain. Day and night musical instruments were played, dirges wailed forth, and prostrations perpetually performed; while twice every day the king, attended by his whole court, made offerings to the departed spirit, beat his breast, tore his hair, and declared life 'utterly unendurable without the beloved one.'

All this was kept up for eight months, and then the scene changed for one of festivity. For thirty days, during most of which time I was present, there was a succession of levées, concerts, and theatricals, with feats of jugglery, operas, and fireworks; and then the embalmed body, surrounded by perfumes and tiny faggots of sandal-wood, was consumed by fire, and the ashes collected by the high-priest or his deputy in a golden urn, and deposited, with other relics of royalty, in the king's palace.

How very different from the above is a cremation amongst the North American Indians (the Cocopa tribe), on the Colorado river! Here is an account of one published in a late New York paper by an eyewitness, Professor Le Conte.