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59-509: A burial service is part of the rites performed at many funerals. Burial Service may also refer to: Burial service The funeral usually includes a ritual through which the corpse receives a final disposition. Depending on culture and religion, these can involve either the destruction of the body (for example, by cremation , sky burial , decomposition , disintegration or dissolution ) or its preservation (for example, by mummification ). Differing beliefs about cleanliness and

118-438: A blade on the mountain top before the exposure. Crying and wailing is discouraged and the rogyapas (body breakers who perform the ritual) laugh as if they are doing farm work. Tibetan Buddhists believe that a light-hearted atmosphere during the funeral helps the soul of the dead to get a better afterlife. After the vultures consume all the flesh the rogpyas smash the bones into pieces and mix them with tsampa to feed to

177-495: A destructive process such as cremation, was the traditional practice amongst Christians, because of the belief in the resurrection of the body. Cremations later came into widespread use, although some denominations forbid them. The US Conference of Catholic Bishops said "The Church earnestly recommends that the pious custom of burying the bodies of the deceased be observed; nevertheless, the Church does not prohibit cremation unless it

236-462: A dog,' is a ritual that must be performed as promptly after death as possible. The dog is able to calculate the degree of evil within the corpse, and entraps the contamination so it may not spread further, expelling Nasu from the body. Nasu remains within the corpse until it has been seen by a dog, or until it has been consumed by a dog or a carrion-eating bird. According to chapter 31 of the Denkard,

295-464: A funeral procession has traveled must not be passed again, as Nasu haunts the area thereafter, until the proper rites of banishment are performed. Nasu is expelled from the area only after "a yellow dog with four eyes, or a white dog with yellow ears" is walked through the path three times. If the dog goes unwillingly down the path, it must be walked back and forth up to nine times to ensure that Nasu has been driven off. Zoroastrian ritual exposure of

354-434: A high degree of manual dexterity, and you need a certain amount of practical experience before you can judge correctly how much tsampa goes with how much tea. Until you get these proportions right the end product is apt to turn into either a lump of desiccated dough or else a semi-liquid paste which sticks to your fingers. Sometimes you lace this preparation with a form of powdered milk, made from curds which have been dried in

413-474: A meal, is then served to guests. While the Sidharan paath is being read, the family may also sing hymns daily. Reading may take as long as needed to complete the paath. This ceremony is followed by Sahaj Paath Bhog, Kirtan Sohila, night time prayer is recited for one week, and finally Ardas called the "Antim Ardas" ("Final Prayer") is offered the last week. It was custom for an officiant to walk in front of

472-514: A minimum. Cremation is the preferred method of disposal, burial and burial at sea are also allowed if by necessity or by the will of the person. Markers such as gravestones, monuments, etc. are not allowed, because the body is considered to be just the shell and the person's soul is their real self. On the day of the cremation, the body is washed and dressed and then taken to the Gurdwara or home where hymns (Shabadads) from Sri Guru Granth Sahib Ji,

531-682: A much later invention and are first documented in the early 9th century CE. The ritual customs surrounding that practice appear to date to the Sassanid era (3rd–7th century CE). They are known in detail from the supplement to the Shāyest nē Shāyest , the two Revayats collections, and the two Saddars. Funerals in Islam (called Janazah in Arabic) follow fairly specific rites . In all cases, however, sharia (Islamic religious law ) calls for burial of

590-567: A public procession to the tomb or pyre where the body was to be cremated. The surviving relations bore masks bearing the images of the family's deceased ancestors. The right to carry the masks in public eventually was restricted to families prominent enough to have held curule magistracies . Mimes, dancers, and musicians hired by the undertakers, and professional female mourners, took part in these processions. Less well-to-do Romans could join benevolent funerary societies ( collegia funeraticia ) that undertook these rites on their behalf. Nine days after

649-543: Is a Tibetan and Himalayan staple foodstuff , it is also prominent in parts of northern Nepal . It is a glutinous meal made from roasted flour , usually barley flour and sometimes also wheat flour and flour prepared from tree peony seeds. It is usually mixed with the Tibetan butter tea . It is also eaten in Turkestan and Mongolia , where it is known as zamba . As the flour has already been roasted Tsampa

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708-496: Is also prepared in a congee with lamb or yak stock to make a congee which is called "tsam-thug". André Migot described its preparation: You leave a little buttered tea in the bottom of your bowl and put a big dollop of tsampa on top of it. You stir gently with the forefinger, then knead with the hand, meanwhile twisting your bowl round and round until you finish up with a large dumpling-like object which you proceed to ingest, washing it down with more tea. The whole operation demands

767-565: Is himself interred in a tomb at Balkh (in present-day Afghanistan ). Writing on the culture of the Persians , Herodotus reports on the Persian burial customs performed by the Magi , which are kept secret. However, he writes that he knows they expose the body of male dead to dogs and birds of prey, then they cover the corpse in wax, and then it is buried. The Achaemenid custom is recorded for

826-489: Is not considered a natural process, an event that has absolute certainty and only happens as a direct result of God's Will or Hukam . In Sikhism, birth and death are closely associated, as they are part of the cycle of human life of "coming and going" ( Punjabi : ਆਵਣੁ ਜਾਣਾ , romanized:  Aana Jaana ) which is seen as a transient stage towards Liberation ( ਮੋਖੁ ਦੁਆਰੁ , Mokh Du-aar ), understood as completely in unity with God. Sikhs believe in reincarnation. Death

885-434: Is only the progression of the soul on its journey from God, through the created universe and back to God again. In life a Sikh is expected to constantly remember death so that they may be sufficiently prayerful, detached and righteous to break the cycle of birth and death and return to God. The public display of grief by wailing or crying out loud at the funeral (called Antam Sanskar ) is discouraged and should be kept to

944-413: Is present. Hymns are sung from Sri Guru Granth Sahib Ji; the first five and final verses of "Anand Sahib," the "Song of Bliss," are recited or sung. The first five verses of Sikhism's morning prayer, "Japji Sahib", are read aloud to begin the Sidharan paath. A hukam, or random verse, is then read from Sri Guru Granth Sahib Ji. Ardas, a prayer, is offered, and Prashad, a sacred sweet, is distributed. Langar,

1003-490: Is quite simple to prepare and does not need to be cooked; indeed, it is known as a convenience food and often used by the Tibetans, Sherpas , nomads and other travellers. While traditional tsampa is prepared with tea, sometimes water or beer is used in its place. It may also be prepared as a porridge which is called a "jham-thoo" which is usually sweet and nutty and prepared with Tibetan cheese, butter, tea and sugar. Tsampa

1062-508: Is said to be performed in harmony with the sacred premise that the microcosm of all living beings is a reflection of a macrocosm of the universe. The soul (Atman, Brahman) is believed to be the immortal essence that is released at the Antyeshti ritual, but both the body and the universe are vehicles and transitory in various schools of Hinduism. They consist of five elements: air, water, fire, earth and space. The last rite of passage returns

1121-510: The Bahá'í Faith are characterized by not embalming, a prohibition against cremation, using a chrysolite or hardwood casket, wrapping the body in silk or cotton, burial not farther than an hour (including flights) from the place of death, and placing a ring on the deceased's finger stating, "I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful,

1180-578: The Homeric era included the próthesis (πρόθεσις), the ekphorá (ἐκφορά), the burial and the perídeipnon (περίδειπνον). In most cases, this process is followed faithfully in Greece until today. Próthesis is the deposition of the body of the deceased on the funeral bed and the threnody of his relatives. Today the body is placed in the casket, that is always open in Greek funerals. This part takes place in

1239-465: The Latin funus , which had a variety of meanings, including the corpse and the funerary rites themselves. Funerary art is art produced in connection with burials, including many kinds of tombs , and objects specially made for burial like flowers with a corpse . Funeral rites are as old as human culture itself, pre-dating modern Homo Sapiens and dated to at least 300,000 years ago. For example, in

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1298-685: The Shanidar Cave in Iraq, in Pontnewydd Cave in Wales and at other sites across Europe and the Near East, Archaeologists have discovered Neanderthal skeletons with a characteristic layer of flower pollen . This deliberate burial and reverence given to the dead has been interpreted as suggesting that Neanderthals had religious beliefs, although the evidence is not unequivocal – while

1357-511: The 5th and 4th centuries BCE indicates that bones were isolated, that this separation occurred through ritual exposure cannot be assumed: burial mounds, where the bodies were wrapped in wax, have also been discovered. The tombs of the Achaemenid emperors at Naqsh-e Rustam and Pasargadae likewise suggest non-exposure, at least until the bones could be collected. According to legend (incorporated by Ferdowsi into his Shahnameh ), Zoroaster

1416-536: The Compassionate." The Bahá'í funeral service also contains the only prayer that is permitted to be read as a group – congregational prayer, although most of the prayer is read by one person in the gathering. The Bahá'í decedent often controls some aspects of the Bahá'í funeral service, since leaving a will and testament is a requirement for Bahá'ís. Since there are no Bahá'í clergy, services are usually conducted under

1475-592: The Fathers, When he attains unto the life that waits him, he shall become subject to the will of gods. The Sun receive thine eye, the Wind thy Prana (life-principle, breathe); go, as thy merit is, to earth or heaven. Go, if it be thy lot, unto the waters; go, make thine home in plants with all thy members. The final rites of a burial, in case of untimely death of a child, is rooted in Rigveda's section 10.18, where

1534-587: The Hypo-Mycenaean era in 1200–1100 BCE the main practice of burial is interment. The cremation of the dead that appears around the 11th century BCE constitutes a new practice of burial and is probably an influence from the East. Until the Christian era, when interment becomes again the only burial practice, both cremation and interment had been practiced depending on the area. The ancient Greek funeral since

1593-484: The Sikh Scriptures are recited by the congregation. Kirtan may also be performed by Ragis while the relatives of the deceased recite " Waheguru " sitting near the coffin. This service normally takes from 30 to 60 minutes. At the conclusion of the service, an Ardas is said before the coffin is taken to the cremation site. At the point of cremation, a few more Shabadads may be sung and final speeches are made about

1652-421: The action is intended to release the soul of the deceased. Tsampa is used in a number of other ways. Mashes of tsampa and cumin are sometimes applied to toothaches or other sore spots. Tsampa is also known among Tibetan sportsmen for its ability to provide rapid energy boosts; the roasting of the flour breaks it down to an easily digestible state, allowing the calories therein to be quickly incorporated by

1711-584: The body accompanied by prayers and readings from the Hebrew Bible , and then a funeral service marked by eulogies and brief prayers, and then the lowering of the body into the grave and the filling of the grave. Traditional law and practice forbid cremation of the body; the Reform Jewish movement generally discourages cremation but does not outright forbid it. Burial rites should normally take place as soon as possible and include: In Sikhism death

1770-413: The body and the pyre with ghee (clarified butter), then draws three lines signifying Yama (deity of the dead), Kala (time, deity of cremation) and the dead. The pyre is then set ablaze, while the mourners mourn. The ash from the cremation is consecrated to the nearest river or sea. After the cremation, a period of mourning is observed for 10 to 12 days after which the immediate male relatives or

1829-484: The body to the five elements and origins. The roots of this belief are found in the Vedas, for example in the hymns of Rigveda in section 10.16, as follows: Burn him not up, nor quite consume him, Agni: let not his body or his skin be scattered, O all possessing Fire, when thou hast matured him, then send him on his way unto the Fathers. When thou hast made him ready, all possessing Fire, then do thou give him over to

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1888-406: The body, preceded by a simple ritual involving bathing and shrouding the body, followed by salat (prayer). Burial rituals should normally take place as soon as possible and include: The mourning period is 40 days long. In Judaism , funerals follow fairly specific rites, though they are subject to variation in custom. Halakha calls for preparatory rituals involving bathing and shrouding

1947-553: The body. Reflecting its foundational role in Tibetan culture, "Tsampa" is also the name of a Tibetan typeface. The phrase " tsampa -eater" was used to promote a unified Tibetan identity. Whereas Tibetans speak various dialects, worship in different sects , and live in different regions, all Tibetans were thought to eat tsampa . In 1957, the India-based Tibet Mirror addressed a letter to "all tsampa-eaters", encouraging them to participate in what would become

2006-460: The coffin with a horse's skull; this tradition was still observed by Welsh peasants up until the 19th century. The Greek word for funeral – kēdeía (κηδεία) – derives from the verb kēdomai (κήδομαι), that means attend to, take care of someone. Derivative words are also kēdemón (κηδεμών, "guardian") and kēdemonía (κηδεμονία, "guardianship"). From the Cycladic civilization in 3000 BCE until

2065-539: The dead in the regions of Bactria , Sogdia , and Hyrcania , but not in Western Iran . The Byzantine historian Agathias has described the burial of the Sasanian general Mihr-Mihroe : "the attendants of Mermeroes took up his body and removed it to a place outside the city and laid it there as it was, alone and uncovered according to their traditional custom, as refuse for dogs and horrible carrion". Towers are

2124-520: The dead is first known of from the writings of the mid-5th century BCE Herodotus , who observed the custom amongst Iranian expatriates in Asia Minor . In Herodotus' account ( Histories i.140), the rites are said to have been "secret", but were first performed after the body had been dragged around by a bird or dog. The corpse was then embalmed with wax and laid in a trench. While the discovery of ossuaries in both eastern and western Iran dating to

2183-404: The dead to the underworld, are also placed inside the casket. A last kiss is given to the beloved dead by the family before the coffin is closed. The Roman orator Cicero describes the habit of planting flowers around the tomb as an effort to guarantee the repose of the deceased and the purification of the ground, a custom that is maintained until today. After the ceremony, the mourners return to

2242-425: The dead were apparently buried deliberately, burrowing rodents could have introduced the flowers. Substantial cross-cultural and historical research document funeral customs as a highly predictable, stable force in communities. Funeral customs tend to be characterized by five "anchors": significant symbols, gathered community, ritual action, cultural heritage, and transition of the dead body (corpse). Funerals in

2301-454: The death and from then on every year on the anniversary of the death. The relatives of the deceased, for an unspecified length of time that depends on them, are in mourning, during which women wear black clothes and men a black armband. Nekysia (Νεκύσια), meaning the day of the dead, and Genesia (Γενέσια), meaning the day of the forefathers (ancestors), were yearly feasts in honour of the dead. Nemesia (Νεμέσια) or Nemeseia (Nεμέσεια)

2360-404: The deceased are donated to the priests. Also on the same day the eldest son of the family is ceremonially crowned (called Pagdi Rasm ) for he is now the head of the family. A feast is also organised for Brahmins ,family members, and friends. The belief that bodies are infested by Nasu upon death greatly influenced Zoroastrian burial ceremonies and funeral rites. Burial and cremation of corpses

2419-566: The deceased person. The eldest son or a close relative generally lights the fire. This service usually lasts about 30 to 60 minutes. The ashes are later collected and disposed of by immersing them in a river, preferably one of the five rivers in the state of Punjab, India . The ceremony in which the Sidharan Paath is begun after the cremation ceremony, may be held when convenient, wherever the Sri Guru Granth Sahib Ji

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2478-478: The disposal of the body, by burial or cremation, a feast was given ( cena novendialis ) and a libation poured over the grave or the ashes. Since most Romans were cremated, the ashes typically were collected in an urn and placed in a niche in a collective tomb called a columbarium (literally, "dovecote"). During this nine-day period, the house was considered to be tainted, funesta , and was hung with Taxus baccata or Mediterranean Cypress branches to warn passersby. At

2537-732: The end of the period, the house was swept out to symbolically purge it of the taint of death. Several Roman holidays commemorated a family's dead ancestors, including the Parentalia , held February 13 through 21, to honor the family's ancestors; and the Feast of the Lemures , held on May 9, 11, and 13, in which ghosts ( larvae ) were feared to be active, and the pater familias sought to appease them with offerings of beans. Tsampa Tsampa or Tsamba ( Tibetan : རྩམ་པ་ , Wylie : rtsam pa ; Chinese : 糌粑 ; pinyin : zānbā )

2596-432: The forehead. The dead adult's body is carried to the cremation ground near a river or water, by family and friends, and placed on a pyre with feet facing south. The eldest son, or a male mourner, or a priest then bathes before leading the cremation ceremonial function. He circumambulates the dry wood pyre with the body, says a eulogy or recites a hymn in some cases, places sesame seed in the dead person's mouth, sprinkles

2655-452: The guise, or with the assistance of, a Local Spiritual Assembly . A Buddhist funeral marks the transition from one life to the next for the deceased. It also reminds the living of their own mortality. Cremation is the preferred choice, although burial is also allowed. Buddhists in Tibet perform sky burials where the body is exposed to be eaten by vultures . The body is dissected with

2714-404: The house of the deceased for the perídeipnon , the dinner after the burial. According to archaeological findings – traces of ash, bones of animals, shards of crockery, dishes and basins – the dinner during the classical era was also organized at the burial spot. Taking into consideration the written sources, however, the dinner could also be served in the houses. The Necrodeipnon (Νεκρόδειπνον)

2773-425: The house where the deceased had lived. An important part of the Greek tradition is the epicedium , the mournful songs that are sung by the family of the deceased along with professional mourners (who are extinct in the modern era). The deceased was watched over by his beloved the entire night before the burial, an obligatory ritual in popular thought, which is maintained still. Ekphorá is the process of transport of

2832-421: The hymns mourn the death of the child, praying to deity Mrityu to "neither harm our girls nor our boys", and pleads the earth to cover, protect the deceased child as a soft wool. Among Hindus, the dead body is usually cremated within a day of death. The body is washed, wrapped in white cloth for a man or a widow, red for a married woman, the two toes tied together with a string, a Tilak (red mark) placed on

2891-400: The mortal remains of the deceased from his residence to the church, nowadays, and afterward to the place of burial. The procession in the ancient times, according to the law, should have passed silently through the streets of the city. Usually certain favourite objects of the deceased were placed in the coffin in order to "go along with him". In certain regions, coins to pay Charon , who ferries

2950-417: The reasoning for the required consumption of corpses is that the evil influences of Nasu are contained within the corpse until, upon being digested, the body is changed from the form of nasa into nourishment for animals. The corpse is thereby delivered over to the animals, changing from the state of corrupted nasa to that of hixr, which is "dry dead matter," considered to be less polluting. A path through which

3009-452: The relationship between body and soul are reflected in funerary practices. A memorial service (or celebration of life) is a funerary ceremony that is performed without the remains of the deceased person. In both a closed casket funeral and a memorial service, photos of the deceased representing stages of life would be displayed on an altar. Relatives or friends would give out eulogies in both services as well. The word funeral comes from

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3068-513: The sons of the deceased shave their head, trim their nails, recites prayers with the help of priest or Brahmin and invite all relatives, kins, friends and neighbours to eat a simple meal together in remembrance of the deceased. This day, in some communities, also marks a day when the poor and needy are offered food in memory of the dead. In most Hindu communities the last day of the mourning is called as Terahveen (the thirteenth day), and on this day items of basic needs along with some favourite items of

3127-402: The sun. Besides constituting a substantial, arguably predominant part of the Tibetan diet, its prominence also derives from the tradition of throwing pinches of tsampa in the air during many Buddhist rituals. It is believed that tsampa -throwing actually predates Buddhist beliefs in the area and was originally used as an offering to animistic gods to request their protection. The tradition

3186-720: The vultures. Congregations of varied denominations perform different funeral ceremonies, but most involve offering prayers, scripture reading from the Bible, a sermon, homily, or eulogy, and music. One issue of concern as the 21st century began was with the use of secular music at Christian funerals, a custom generally forbidden by the Catholic Church . Christian burials have traditionally occurred on consecrated ground such as in churchyards . There are many funeral norms like in Christianity to follow. Burial, rather than

3245-504: Was also a yearly feast in honour of the dead, most probably intended for averting the anger of the dead. In ancient Rome , the eldest surviving male of the household, the pater familias , was summoned to the death-bed, where he attempted to catch and inhale the last breath of the decedent. Funerals of the socially prominent usually were undertaken by professional undertakers called libitinarii . No direct description has been passed down of Roman funeral rites. These rites usually included

3304-466: Was chosen for reasons contrary to Christian doctrine" (canon 1176.3). Antyesti , literally 'last rites' or 'last sacrifice', refers to the rite-of-passage rituals associated with a funeral in Hinduism. It is sometimes referred to as Antima Samskaram, Antya-kriya, Anvarohanyya , or Vahni Sanskara . A dead adult Hindu is cremated, while a dead child is typically buried. The rite of passage

3363-477: Was consequently incorporated into Buddhism as a "mark of joy and celebration" used at celebratory occasions such as marriages and birthdays. Today it is particularly known in that regard for its use in New Year celebrations, where it is accompanied by chanted verses expressing the desire for good luck in the forthcoming year, for both oneself and others. Tsampa -throwing also occurs at most Buddhist funerals, where

3422-409: Was prohibited, as such acts would defile the sacred creations of earth and fire respectively. Burial of corpses was so looked down upon that the exhumation of "buried corpses was regarded as meritorious." For these reasons, " Towers of Silence " were developed— open air , amphitheater like structures in which corpses were placed so carrion-eating birds could feed on them. Sagdīd , meaning 'seen by

3481-434: Was the funeral banquet which was given at the house of the nearest relative. Two days after the burial, a ceremony called "the thirds" was held. Eight days after the burial the relatives and the friends of the deceased assembled at the burial spot, where "the ninths" would take place, a custom still kept. In addition to this, in the modern era, memorial services take place 40 days, 3 months, 6 months, 9 months, 1 year after

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