---
title: Improvement Era
description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930.
authors:
  - Taylor, Alma O.
collections:
  - periodicals
tags:
  - magazine
  - improvement-era
periodical: Improvement Era
volume: 6
number: 4
published: 1903-02
publisher: Young Men’s Mutual Improvement Associations
publisher_place: Salt Lake City
language: en
type: magazine
reference: 'Alma O. Taylor, "Funeral Rites of Japan—I," *Improvement Era* 6, no. 4 (February 1903): 295–303.'
source:
  url: https://archive.org/details/improvementera0604unse
  transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers.
  identifier: improvementera0604unse
start_page: 295
end_page: 303
rights:
  status: public-domain
  basis: US publication 1930 or earlier (published 1903-02)
  source: https://archive.org/details/improvementera0604unse
  publication_year: 1903
  note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1903, before 1931; a scan-level notice does not restore copyright.
---

# Funeral Rites of Japan—I

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FUNERAL   RITES  OF JAPAN,
TWO PARTS—PART  ONE.
BY ALMA 0. TAYLOR, OF THE-JAPANESE MISSION.
Many of the prominent cities in western America have from
fifty, or a hundred, to a few thousand Chinese inhabitants, and it
is not uncommon to see their funeral processions pass along the
streets, but which, because of the substitution of occidental methods,
are robbed of their native significance and pompous oriental dis-
play. There is, however, sufficient oddity about them to attract
the attention of adults, and, circus-like, draw after them the
small boys, who seem as much amused as when the clowns and
elephants are in town.
With slight changes and various modifications, the funeral
rites, like nearly everything else in Japan, have been adopted from
China. This is quite natural, for burial ceremony is closely allied
to religious worship, and, with the advent of Confucianism and
Buddhism into this land, came the foreign system of caring for and
disposing of the dead.
Inhumation, as far as history records, has been practiced
from the earliest period, but there are certain traditions that say
the dead were simply taken to uninhabited parts, and there left upon
the ground to be dissolved by the elements. This, though dis-
credited in the beginning, was actually introduced and practiced
extensively under Buddhist direction in the eighth century A. D.
Anciently, temporary mourning-houses were erected over the
graves of the deceased. Here the bodies lay, ofttimes for more
than a year before they were finally interred in the ground. After
the simple grave came the tumulus, which, in the early part of the
Christian Era, grew to massive proportions.     At first, it was sim-

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296 IMPROVEMENT ERA.
ply a mound of earth used to cover up the wooden coffin, which
had been placed in a shallow grave, but in the last years B. C, the
substitution of stone for wood, in the manufacture of burial cases,
was introduced by the emperor, and the building of sarcophaga
commenced, which continued for some centuries, and reached such
a high degree of splendor that whole fortunes were spent in the
erection of a single tumulus.
At this early period, also, the practice of human sacrifice was
observed, so that the departing spirits of the dead could have com-
panions in their flight. This inhuman ceremony was thus per-
formed: Around the outside of the tumulus, in the form of a cir-
cle, human beings, generally servants of the deceased, were en-
cased up to their necks in masonry, and left in this position till
death relieved them. During the year 1 B. C, a certain nobleman
died, and the "human hedge" around his mausoleum was so thick
that the agonizing groans and shrieks of the dying victims were
heard by the emperor, who, moved not alone with sympathy, but
with horror, immediately called a council in which it was decided
that images carved from stone should thereafter replace the hu-
man sacrifices. But there was a patriotic sentiment in the hearts
of the Japanese for their superiors, and in a later period- -during
the flowery days of feudalism—the death of the master was the
signal for all the servants to take their departure with him; and,
voluntarily with their own swords, they spilled their bowels on the
ground, proving by such acts their love for their master, and
utter lack of fear for death. It required the most rigid laws to
overcome this practice. Often men, in open rebellion to imperial
decree that no more self-slaughter should be enacted, manifested
their preference for the old custom by falling on their swords.
Another destructive feature that arose after the suppression
of this evil, was the placing of costly articles in the coffin with the
corpse. This, together with the desire of the people to follow the
example set at the funerals of the court, led to the introduction of
such pomp and show that, in many cases, death in a family meant
the reduction of the family to poverty. Seeing the banefulness
of such extravagance, a rising emperor decreed that every man, be
he prince or peasant, should celebrate the osequies of his dead in a
manner proportionate to his rank and means.    In consequence of

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FUNERAL RITES OF JAPAN. 297
such edict, ruin ceased to follow upon the steps of death, and the
whole burial system became more simple. It, however, required
modification to be made, time and time again, to prevent return to
the old excessive outlay.
The funeral rites were greatly changed during the seventh
and eighth centuries. It was at this time that Buddhism began to
exert itself, and, by a series of shrewd moves, not only captured
the nobility, but soon won the hearts and contributions of the
plebeians. Among the many new doctrines taught by this sect, was
the utter disregard for the body, which came to be looked upon
with little more reverence than a piece of clay earth. According-
ly, three Buddhist notions of burial were introduced—cremation,
throwing the body into water, and "burying in the wilds."
The first body to be cremated was that of a Buddhist priest,
in the year 701; but ere a hundred years had passed, this means
of disposing of the mortal remains had become exceedingly popu-
lar among the upper classes. Two emperors of the ninth century,
who had become over-zealous in their determination to show their
contempt for human flesh, ordered that their bodies should not
only be burned, but their ashes should be thrown upon, and scat-
tered by, the wind. This reminds me of the story of Alaric who
led his victorious forces from among the barbarous tribes, on the
north, and spread bis conquests far into Italy. After sacking
Rome, he died in the valley of the Po, but his grave was never
found. Historians claim that his body was burned, and so that no
one should ever find his tomb or know where the great conqueror
fell, the waters of the river were turned out of their course by the
army; Alaric's ashes were placed in the river bed; the waters were
turned back again, and have, since then, flowed through the same
channel for more than fourteen hundred years.
Cremation was in direct conflict with the old Shinto mode of
inhumation, and, although at first it was accepted by the people,
yet, when the novelty of the new custom wore away, a desire to
return to the old and less barbarous method entered the hearts of
many. Religious sanction, however, prevented the rapid growth
of this sentiment, and it was not till 1644 that the enemies of cre-
mation were strong enough to demand an edict in their favor. The
edict officer, who directed the construction of imperial crematoria,

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298 IMPROVEMENT ERA.
was made a personage of considerable dignity. (In 1873, crema-
tion was entirely abolished by the government, but in 1875, the
confused notions that brought about such prohibition, were dis-
covered to be detrimental to the public health, and on account of
sanitary measures, the law was repealed.)
While cremation was gaining strength, the other Buddhistic
forms of burial were also making slight advances. Clothed in an
ordinary kimono, and with a large stone or other weight attached
to the feet, many of the dead were cast into the sea and rivers.
This practice evidently had only a short duration, for, in Japan,
there are now no traces of it. All those who find watery graves
do so on the up-to-date American plan—by disaster, accident or
suicide.
The terrible deaths by torture, which were enacted during
what is called in history, "The period of the Spanish Inquisition,"
under the sanction of the dominant church in Europe, find not a
similarity, but an equally appalling terror, in the results of the
Buddhist burial system called "Burying in the Wilds," which
sprung up contemporaneously with cremation. By this system, the
dead were taken without the cities and villages to secluded parts,
and left, often without clothing, lying upon the ground to be de-
voured by birds and beasts, or to decay like the animals that die
upon the range. Such disrespect for the bodies of the dead re-
sulted in disrespect for the sick and dying; consequently in a few
years, persons attacked with sickness, for lack of proper nursjng
in the beginning, generally grew worse; then, when it was thought
they could not recover, they were taken to the bone hills, and left
wrapped in a quilt, to die, and make their own graves among the
Weakened skulls and decaying carcasses of those who perhaps had
shared like desertion years before. In 809 A. D., a fierce epidemic
broke out in Kyoto, the then capital city of Japan, and the peo-
ple died by thousands. The above method being a very handy one
—one, indeed, less burdensome than the collection of garbage—
the dead were piled up in heaps along the country roadsides. The
stench and disease germs arising from the decomposing bodies
filled the air, and were carried back to add to the distress of the
polluted district. The former sad conditions and heart-rending
scenes, occasioned by this practice, had failed to call forth from

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FUNERAL RITES OF JAPAN. 299
the rulers the slightest condemnation of its barbaric features. This
event, terrible as it was, seemed necessary to bring about the
needed reform. An imperial edict was sent forth decreeing that
"buryicg in the wilds" should cease, and officers were placed over
every district throughout the land, to see that the sick and dying
were properly cared for.
Just prior to the Buddhist invasion, the old desire to have
wooden coffins was awakened by the actions of a ruler who planted
a certain kind of tree, the wood from which was to be used espe-
cially for their manufacture. He was afterwards buried in a wooden
case. These receptacles were at first beautifully lacquered, but as
the workmanship continued to grow finer, and the ornaments be-
came more and more numerous, the lacquer was done away with.
It is not often that governmental enactments regulate the size of
burial cases—this nowadays depends upon the proportions of the
deceased —but at that time, a coffin must be six feet long, two
feet high, and four feet wide, and the inside lined with pillows of
vermillion and charcoal, to keep the corpse in position, and to pre-
vent rapid putrefaction. The restoration of the wooden case did
not do away with the sarcophaqa. Manv of those which contain
both coffin and corpse still stand, bearing the marks of antiquity.
The manner of conveying the corpse to the tomb has been on
the decline. Formerly the coffin was placed in what would
be called in modern parlance a funeral car drawn by animals; oxen
being usually employed for this purpose. These cars were elabor-
ately ornamented, and draped with costly tapestries. In the year
823, at the death of the emperor, the royal family conceived that
it would be showing greater honor to the imperial head, if the
funeral car were drawn by men. From this time on, the use of
animals became unfashionable; and, finally, the bier replaced the
car, and was carried on the shoulders of coolies. With bamboo
staff in hand, and the sharp edges of the bier resting on the oppo-
site shoulder, these pall-bearers are now seen daily conveying t:e
dead through the streets. Having become hardened to such work,
these men, without particular exertion, walk for more than a mile
before taking a rest, or changing the burden from one shoulder to
the other.
Special places for burial were not set apart before 695 A. D.

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300 IMPR0 VEMENT ERA.
The hill sides were the favorite sites, during the tumulus building
period. Later, the low or high level plaies were considered more
suitable, while in the time of the "moya," ("moya" is pronounced
mo-ya; o as in old; a as in all) or mourning houses, the grave was not
infrequently made on the spot where death took place. Today, the
old cemeteries are found in the centre of large cities, in the parks,
through the rice fields, on the hill tops, and in the ravines, and a
few single mounds are occasionally seen by the traveler.
In the eighth century, the emperor, desiring to do honor to a
faithful soldier, caused a headstone to be erected upon his grave.
From this, monuments and grave stones became customary. Tab-
lets containing passages from Buddhist scripture, written in San-
skrit, were also erected, with the thought that they would be
efficacious in expediting the passage of the spirit to its destina-
tion. The tombstones of today are not unlike the early ones. The
front bears the name and age of the deceased; on the back is in-
scribed the parents' names and scriptural selections.
For ten hundred years Shinto struggled in vain against the
superior strength of the western religion. But as the civilization
of the Occident began to penetrate the East, the Japanese began
to search the history of their own land, which resulted in the de-
sire of the best educated to return to the worship of their fathers.
The efforts of these men were rewarded, in 1871, when Buddhism
was disestablished as the religion of the realm, and Shinto priests
were admitted into the court of the present emperor. Therefore,
during the last thirty-one years, the imperial funeral rites have
been according to Shinto customs. Among the lower classes, how-
ever, Buddhism still holds almost complete sway; consequently, in
Japan there are at the present time two distinct burial ceremonies.
Before the revival of Shintoism, even the funerals of the Shinto
priests were in the hands of the Buddhist hierachy. In order to
give an idea of the character of the funeral rites belonging to
each sect, it will be necessary to describe the scenes accompany-
ing the demise of persons of some prominence. The rites are
greatly augmented on occasions of imperial funerals, and very
meager at the obsequies of the poor.
Buddhist iftfes;—Buddhist funerals are directed sometimes
by priests alone, other times by secular organizations,   the church

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FUNERAL RITES OF JAPAN. 301
officiating in the religious ceremony only. The householders of
every town form a co-operation known as kogumi (pronounced
ko-gu-mi; o long as in owe; u as in bugle; i as e in eat) for the
purpose of mutual help. When a person dies, the fact is notified
to the priest of the district temple. On receipt of tidings, he,
accompanied by one or two acolytes, repairs to the bereaved house,
and completes the necessary arrangements for the religious ser-
vices. The kogumi is also immediately informed. An officer and
other witnesses are then sent to examine and report upon the con-
dition of the body. While Christianity was struggling to get a
foothold here, the natives suspected that many of the deaths were
caused by some violent influence, wielded by the foreign mission-
aries, and every corpse was observed with the closest scrutiny, to
see if there were present any marks of detested religion. The
results of these suspicious investigations were always reported to
the mayor. The kogumi takes upon itself the responsibility of
making arrangements for the funeral, thus relieving the bereaved
of all care and anxiety. The first move is to call in the under-
taker who takes the measurement of the corpse, receives the order
for the flowers, is instructed concerning the grave, and the special
kind of coffin that will be required. He has nothing whatever to
do with caring for the remains. This work is all done by the rel-
atives, or by servants whom they may choose to do it. A few
hours, generally twenty-four after death, the body is divested of
its clothing, washed with warm water, and wrapped in a white
linen cloth. The body is always laid with its head to the north,
in which position it is leit till the arrival of the coffin. The Bud-
dhist burial receptacle is generally small and square, made of white
wood, and finished without the slightest stain. Occasionally, the
inside is lined with bags of vermilion, (among the poor, pillows of
tea are substituted) but as a general rule, nothing at all is done for
the preservation of the body. When introduced into the coffin,
the corpse is placed in a sitting posture with the head bent to the
knees; this position being derived, some say, from the habit of de-
votees who sit wrapped in religious meditation, while others dis-
cover it to be a symbolical representation. The remains having
been properly fitted into place, a white linen cloth is spread over
the top, and the lid securely fastened.     Such doubling up of the

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302 IMPROVEMENT ERA.
body requires that rigor mortis must either have passed off
or be broken up before it can be placed in the squatting
position. While talking with a certain doctor, who resides
in Yokohama, regarding the advanced methods employed in
America for the preservation of the dead, I referred to the harden-
ing effects of formaldehyde fluids so commonly used in America.
He was astonished that we Yankees should be using materials to
make the bodies rigid, a thing that all Buddhists dislike to see, but
when I compared the natural and life-like appearance of our dead
with the relaxed features of a body that is allowed to lie without
attention till the eyes open, the jaw falls, and the limbs become
like rags, he readily observed that even a stone-like corpse would
be more pleasant to look at, and less liable to cause disease, than
those uncared for ones that emit terrible odors, and are so limp
that they are, as the Japanese themselves confess, not only dis-
agreeable to handle, but repulsive to the eye. The custom of
viewing the remains is, however, not practiced among the Japan-
ese; the reason being apparent—they are not those things of
beauty which are a joy forever.
The old superstition about lucky and unlucky funeral days still
exists among certain classes, and before deciding upon the day for
the obsequies, geomancers are often consulted.
Around the casket, which is placed in the best room in the
house, the relatives, friends, and priests sit. At the head of the
coffin stands a table containing plants, foods, and a metal or earth-
en dish in which the priests and all the relatives of the deceased
burn incense. The sermon is simply a short reading from Bud-
dhist scrip'ure, after which all present pass by the coffin, pausing
long enough to make a low bow. This completes the ceremony at
the house.    The procession is then formed.
Fir-it come the attendants, walking in double file and carry-
ing the floral offerings of friends. Following these come other
attendants, carrying lanterns and flags. It seems that many of
the ancient funerals were held at night, and the lanterns were
originally used to illuminate the course of the procession, but to-
day they are simply relics of past usefulness. Some flags contain
re igious inscriptions, and, in clever, sentimental terms, the virtues
of the deceased are inscribed on others.     The bier sustaining the

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FUNERAL RITES OF JAPAN. 303
coffin is carried on the shoulders of six or eight coolies, and comes
in line after the flag-bearers. The bier is peculiar in shape. It
looks much like a good sized dog-kennel set upon two planks, six
or eight inches wide, two inches thick and ten or twelve feet long.
The planks are fastened to the bottom on either side of the house-
like structure that rides above, and serve as the part which rests
upon the shoulders of the pall-bearers. The roof instead of com-
ing to a gable poi.it, is rounded off into a convex shape, and pro-
jects about a foot beyond the front and rear walls. The eaves
project over the sides much like those seen on the ancient temples,
and small shrines, erected in all parts of the land. Four supports
bear up the roof, and curtains of white linen or silk, hanging
loosely on all sides, serve to hide the coffin, which, when taken
from the house, is placed in the bier for transportation to the
grave or crematory. According to a custom that existed only a
century ago, but which is now entirely lost, a person known as the
"chief mourner" followed directly after the corpse. This person-
age, judging from what is written, was the most interesting char-
acter in the entire ceremony. He was not a relative or friend
but a professional mourner, hired to manifest the intense grief felt
by those bereft of their loved ones. This he did by dressing in
hempen garments, wearing straw sandals, covered with white
hempen cloth, and carrying a bamboo staff upon which he leaned,
and by which he laboriously moved along, as though so sorrow-
stricken and broken-hearted that, without support, it would be im-
possible for him to stand. Next comes an attendant carrying a
parchment, or stick, containing a new name that had, immediately
after death, been applied to deceased by the chief pJest. Four or
five priests, each having an attendant, come next, and then the
relatives and friends—some in carriages drawn by horses, others
in rikishas, the human vehicles of the Orient. Last of all come
the servants who bring cakes and dumplings to give to the by-
standers .
Although many of the Buddhists are buried in the ground, yet
cremation is the true Buddhistic method of disposing of the body.
Upon arriving at the crematory, the remains are given into the
charge of the crematory officials who issue a receipt for the body.
The funeral cortege disbands, and the relatives and friends return