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Whatever the belief about the soul, dead bodies have to be removed, a physical event that underlies the complex process of detachment It is ironic that we often speak of the disposal of the body, since disposal implies the getting rid of useless material whereas the corpse is often invested with considerable signi cance, as we will see more fully in chapter 8 Parting from the dead is both a psychological and social venture whose sweet sorrow lies both in the new challenges presented and in the grief to be endured The age of the dead and of the survivor, the nature of their social world and views of the afterlife all affect the bereaved, as will potent private longings and fears grounded in their resilience, health and power of hope
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Parting s Sweet Sorrow 47
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This chapter focuses on some of the dynamics of death rites involving ideas of the soul and human destiny on the one hand and varieties of funeral ritual on the other A central concern lies both with the changing status of religion, especially Christianity, in the nineteenth and twentieth centuries, and with some of the con icts that can emerge between individual belief and established religious practice Special attention is paid to the emergence of modern cremation, especially in Great Britain, and to the consequential issue of the dignity of the dead in an increasingly secular world One common element within the history of death is the fact that actual corpses need removal; the dead demand some attention and treatment This begins with the experience of death s strangeness, a phenomenon rooted in death s stillness which prompts beliefs to account for it and rites to cope with it The dead are too still for the comfort of the living Even when asleep people breathe, display eye movement and heartbeat This makes the very inertness of death notable and marks these still-people as out of place amongst the living, sometimes regarded as ritually
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impure Accordingly the dead are removed from the active realm of life Ways of physically removing the dead from the living have changed relatively little during the course of human history, with earth-burial and cremation continuing from earliest times to the present as the two basic forms of funeral From the Old Stone Age period onwards, earlier even than the Chinchorro described in the previous chapter, evidence increases of bodies buried, sometimes in a foetal position, sometimes with grave goods and sometimes as cremated remains Re ecting some formal treatment of the dead, these invite interpretation as ritual activity, with ritual , in turn, being assumed to involve some religion including some afterlife belief Just what an afterlife might have meant for those living some thirty thousand or more years ago it is impossible to say Whether or not earliest humans had any notion of an afterlife, their formalized treatment of the dead does mark the symbolic power of bodies that had once been in uential in the land of the living Over time, burial and cremation have risen and fallen in popularity depending upon dominant religious beliefs and environmental possibilities By contrast, mummi cation has decreased with time The very small-scale contemporary option of cryogenics the freezing of heads or bodies until some future date of medical cure and revivi cation offers an echo of it but, we might assume, for quite different reasons Rare, too, has been the custom of exposing the corpse for consumption by wild animals What has changed with time and varied greatly from society to society is the interpretation given to burial and cremation To the burial or burning of bodies each society has brought its own distinctive beliefs expressing schemes of thought about the nature of life itself In this chapter we consider two kinds of interpretation of death, one emphasizing theological and philosophical ideas and the other social scienti c theories about the ritual of funerals These are inextricably bound up with each other and need to be considered together
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