--- 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: 5 published: 1903-03 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'Alma O. Taylor, "Funeral Rites in Japan, Part II," *Improvement Era* 6, no. 5 (March 1903): 369–375.' source: url: https://archive.org/details/improvementera0605unse 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: improvementera0605unse start_page: 369 end_page: 375 rights: status: public-domain basis: US publication 1930 or earlier (published 1903-03) source: https://archive.org/details/improvementera0605unse 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 in Japan, Part II FUNERAL RITES OF JAPAN. TWO PARTS—PART TWO. BY ALMA 0. TAYLOR, OF THE JAPANESE MISSION. Shinto Rites.—The body is taken care of by attendants, who immediately clothe it in a new and clean robe, and cover it over with a quilt. Long, narrow tables, on which are set dishes containing vegetables, salt, etc., cups of wine, vases of sakaki trees, and other things enjoyed by the deceased during life, are placed in the room. Near by, stand sword-racks on which are hung charmed swords to keep away devils. The members of the family visit the dead room each day, for the purpose of placing fresh vegetables and flowers on the tables before the corpse. On the day appointed for the last rites, all the relatives as- semble. The body, small- portions of which only are exposed at a time, is washed with hot water that must be brought in a new pail and applied with a new linen cloth. It may be interesting to note here that the Buddhists pour hot water over the whole body, and handle it without much ceremony,, the attendants even strip- ping off their clothing to do the work; but Shintoists, having great reverence for the dead, do not expose themselves in the presence of the corpse, which is only wiped with a damp napkin. After this cleansing, the body is taken into another room, where it is laid upon the pillow stuffed with rice husks, which is placed under the head, and the face is again carefully washed with hot water and covered with a clean napkin. The new clothes under- neath are then made to replace the old," and straw sandals are put on the feet. Lifting the body carefully, by taking hold of the corner of the quilt, it is raised and tenderly laid in the coffin. 370 IMPROVEMENl ERA. which, in this instance, is the length of the body. Shinto burial cases resemble those used in Europe, but are much simpler and plainer than the modern casket of the West. The writer had the privilege, some days ago, of seeing the funeral of the late Admiral Saigo. The arrangements were according to military etiquette, and the rites were Shinto. The procession and ceremony at the grave were grand, elaborate and impressive, but the casket containing the corpse was decidedly plain and inelegant. It was made of hardwood, square corners, without molding, carving or ornament; in fact, it resembled a smoothly-planed but unpolished outside box. A covering made of black broadcloth fitted over the top, and hung down the sides like the canvas cover of an embalmer's satchel. Pine is the wood gener- ally used in the construction of present-day burial receptacles; but stone is occasionally employed, and copper has been seen two or three times. Clothing and many other things, including a black cap, wooden tablets, anciently used as notebooks, fans, swords, stillettoes, and daggers, are placed in the coflSn with the body. This is a very practical point which charaterizes the fu- nerals of Japanese only. Evidently the old Shinto priest, seeing the pride and vanity of the woman in life, did not want to deprive her of her most cherished possession even after death; so,in prepar- ing the funeral rites, ordered that looking-glasses should be put into the coffin with her. All is then overspread with a clean quilt. The corners are stuffed with cotton and wool, and the lid fastened on. The casket is then raised, and set on two benches, one under each end. Other benches, on which wine, biscuits, salt, and water are arranged, are brought and placed in position at the head of the coffin. The relatives, priests, and immediate friends,occupy the space in the room where the corpse lies. They sit on the floor, as chairs are not used in any but a few houses that have been erected by natives who have spent much of their life abroad in western countries. The opening feature of the sei vices is the ceremony for the soul of the dead. Special preparations are made for this rite, the object of which is to detain the spirit in the house during the performance of the religious services. A little stand about one FUNERAL RITES OF JAPAN. - 371 and a half feet high is brought into the room. Near the coffin is a platform on which a little house of beautiful design has been erected. This is called "The abode of the spirit." On the right of the house, a bowl of salt is placed, and on the left is a project- ing board upon which the spirit is supposed to alight before en- tering the abode prepared for its reception. Within the spirit- house is a still smaller structure, so small, indeed, that it can be taken out through the front door of the one that contains it. This is called, "The resting place of the soul." On the right is another platform and structure, similar in shape and size to "The abode of the spirit," and, like the other, is surrounded by sakaki trees, and adorned with silk ribbons. This building is prepared for the exorcising of evil spirits. The hour for the services having arrived, the ceremony is commenced by the officiating priest, who occupies the position of exorciser. Advancing slowly to the little house, he, in tones that are sufficient to cause the fiery lakes of Hades to lose their heat, and the powers of Beelzebub to pass away, adjures the evil spirits to depart. The onlookers, gazing steadfastly at the priest, listen as though the retreating steps of Satan's emissaries could be heard, and when the exorcism is finished, they offer humble obeis- ance. Another priest then goes forward, and, taking a branch of sakaki, he waves it above the heads of the people to purify them and the chamber from the evil influence that had before prevailed. The director of ceremonies then takes out the inner part of the spirit-house, and sets it upon the little stand previously brought into the room. Here two dishes—one containing salt water, the other empty—are placed beside it, and, after certain rituals, the smaller house is replaced in the larger one. It is at this point that the spirit is supposed to descend and make its home therein. The next ceremony is for the repose of the soul. New flowers and food are brought. The chief priest goes up to the sacred edifice, stands statue-like for some seconds, clasps his hands four times and withdraws. All the members of the family do likewise; and while to the mortal ear the sound is not at all musical, yet, like the strains of a lulaby, it closes the eyes of the soul in sweet repose. There is still one more rite. Fresh flowers and edibles are 372 IMPROVEMENT ERA. again brought. The director of ceremonies offers an oration, recounting, as usual, the principal events and illustrious deeds in the career of the honored dead. Prayers are recited by all present, and each mourner, arising, lays a branch of sakaki, with little strips of white paper attached, upon a small table set before the casket, and with a low bow retires. This is a most beautiful and impressive rite. At the funeral of Admiral Saigo, this part of the ceremony was enacted at the cemetery. Before being taken to the burial plot, the casket, mounted on a gun carriage, was drawn by a company of blue-jackets into a large marquee, where special ceremonies peculiar to the funerals of military and naval men, were observed; after which came the presentation of floral tributes. Representatives of the emperor, empress, princes of the blood, and army and navy, each accompanied by an attendant, drove up in carriages, and, as they passed one after another along the avenue of approach to the principal marquee, where they laid their silent tributes upon the casket, -the priests played a funeral wail. Their flutes seemed in tune with the sadness of the bereft hearts; for, like the mournful, bleating cry of sheep, that comes from a distant hill, the notes filled the air with a lone and melan- choly sound. The members of the family next stepped up to the bier, and bowing low, each left their boquets alongside of those already placed. Then the public, led by marquises, counts, and ministers of state, showed similar honor to the dead admiral, till the casket and carriage were completely buried in a bed of flow- ers. During the entire service, there was not a word spoken above a whisper. All, out of the thousands who had come from every part of the capitol city, seemed charmed with the solemn scene—the silence was, indeed, a silence of the tomb. The pall-bearers, and all attendants at Shinto funerals, are dressed in white. Six or eight of these enter the house and carry the the coffin out, and put it in the bier, which is built the same as the Buddhist's, except that it is longer, to accom- modate the western-shaped burial case. The order of the procession is as follows: 1. Men who clear the way—often soldiers. 2. Torch, broom and flagbearers. (The flags at Shinto f uner- FUNERAL RITES OF JAPAN. 378 als are red and white, and, unlike the Buddhists', have no writing on them.) 3. Relatives or friends, who occupy positions near the front, to keep order. 4. Servants carrying sakaki trees. (This is the sacred tree of Shinto.) 5. Secular assistants at the ceremonies. 6. Two men carrying a wooden box containig fruits, flowers, etc., to be used during the ceremony at the grave. 7. Attendants bearing offerings that are also used at the burial service. 8. Musicians walking two abreast. 9. Second group of flag and torch bearers. 10. Two relatives, peculiarly dressed. 11. The vice-director of ceremonies, his attendant, and two priests. 12. Relatives carrying artificial flowers. 13. Attendants carrying a second sakaki tree. 14. Mourners, bringing bows, swords, arrows, and halberts. 15* Coffin—two mourners riding on either side. 16. Servants, bringing benches which supported the coffin in the house. 17. Director of ceremonies, accompanied by two attendants, and preceded and followed by two priests. 18. Two relatives who have had special arrangements to look after, during the funeral. 19. A servant carrying temporary wooden head-boards. 20. Third group of torch and flag bearers, followed by male and female attendants. 21. Relatives and friends. 22. Two rear guards. All, except broom, flag, and torch bearers, attendants, and servants, ride in rikishas. Carriages are occasionally seen, but it is only at the funerals of wealthy or noted men that these convey- ances are brought into use. It is needless to remark, that such an elaborate procession is extremely impracticable, as well as being an extra burden on those in charge of the funeral arrangements. And it is gratifying to 374 IMPROVEMENT ERA. note that such superfluity at the obsequies of the dead is rapidly coming to be looked upon with disfavor. At the cemetery, a shed is erected over the grave, somewhat after the style, but smaller than the ancient moya or mourning house. As the procession approaches, the attendants, who have awaited its arrival, light large bonfires outside the shed. The vice-director of ceremonies enters the moya, and causes the coffin to be set on a table in the centre of the oblations. The reading of a prayer is the extent of the spoken ceremony. The coffin is lowered into the grave, which is about twelve feet deep, by means of pulleys and ropes attached to poles arranged in the shape of a cross-horse. In the absence of these things, the lowering is ac- complished by eight men. Often sentiments inscribed on wood are placed on the top of the case before the body is let down. The dirt is then thrown in, great care being taken not to allow the falling earth to resound upon the chest. The mourners retire. The grave diggers fill up the grave, putting in a temporary head- board, and covering the mound over with sward. The benches that were brought from the house are arranged around the grave, and vegetables and other materials are set thereon. Around the outside of these, many of the large floral designs are set in circular form. These boquets are very large, and look very odd to the eye of a foreigner. The stems of the flowers and green shoots are long enough to be arranged to a bamboo stick, about six feet long and two or three inches in diameter. Many hundreds of the choicest slips are used in one boquet, which, when finished, re- sembles in shape a young pine tree, and is so heavy that it requires some little effort for a man to carry it from the home of the deceased to the burial grounds. In rare instances, a bamboo fence is hurriedly erected around the burial plot. On the outside of this, flags are hung, and, on the inside,, lanterns are lighted every evening. When the mourners return from the cemetery, certain priests and relatives who have stayed at home to purify the house by prayers and other religious performances, meet them at the front door, and give them water with which to wash their hands, and mouths before coming into the house. Salt is also sprinkled over them, so that they might be cleansed from all defilement re- FUNERAL RITES OF JAPAN. 375 suiting from association with the dead, or evil influences encoun- tered at the grave. This completes the Shinto funeral; and complicated as these little more than ordinary rites may appear, yet the extremes to which this religion, coupled with the state ceremonies, can go, even at the present day, in the case of imperial funerals, is appalling. The following extract from Chamberlain regarding the $7,000,000 funeral of the empress dowager, who died in 1897,will give an idea of what superstitious and, to the foreigner, mirth-producing ob- servances are characteristic of the obsequies of those belonging to Japan's royal family. Chamberlain says: "Never, perhaps, was funeral pomp more elaborate than on this occasion, which, from first to last, occupied several weeks—for the actual interment was only the last scene in an extraordinarily complicated set of observances. The procession was two miles in length, the final ceremony lasted over twenty-two hours, during all which time im- perial princes stood or walked almost barefoot in the snow with- out eating a morsel of food. An ox-wagon, with wheels purposely built so as to creak mournfully, bore the elaborate coffin in which the body lay preserved in vermilion. Three oxen drew it, har- nessed in single file,—the leader, jet-black, the next, dun color, with black flecks, the third, spotted white and black, with a white star on the forehead and four white stockings,—all this in ac- cordance with ancient use. The actual grave-diggers were habited as birds with black wings, because for these, being devoid of rea- son, there could be no sacrilege in perching upon an empress' tomb. All sound of music was hushed throughout the land for the space of a month, the schools were closed a week, and thous- ands of criminals liberated. The court itself suspended all fes- tivities for a year." In giving the above account of Japanese funeral rites, there has been no desire to slight the undertaker, or depreciate the position he occupies. According to the western idea, there are no undertakers in Japan. They are simply merchants who take contracts to furnish the articles necessary for funerals, and men to do the manual work; just as a furniture man would take a contract to furnish a house, or a florist to decorate it. He knows no art,—except the art of charging good prices for his