Introduction to the History of Religions Handbooks on the...

189. Among savage peoples grief for the dead expresses itself in a variety of violent ceremonies of mourning, such as wailing, and cutting and gashing the body. These are partly expressions of natural sorrow,349 but may be intended in part to propitiate the dead, who thus sees that honor is paid him.

190. The belief that the dead person is powerful expresses itself in the care with which the grave is guarded, it being held that injury to the grave is an injury to the dead, and likely, therefore, to excite his anger. Further, savage science as a rule does not recognize natural causes of death. It regards death as murder, and there is accordingly search for the murderer, often by protracted ceremonies with the aid of a magician. The well-being of the dead man is provided for by placing food and drink, utensils and weapons in his grave, that he may have the means of enjoyment in the other world.350 To assure him proper service his wives and slaves are sometimes slain, that their souls may accompany his; but this custom is not found among the lowest tribes—it belongs to a relatively advanced conception of the other life.351 In many cases blood is sprinkled on the ground near the grave of the corpse, as in Borneo (the blood of a fowl);352 the blood may be meant to be food for the dead, or its supernatural power may be supposed to guard against injury from him to the living.

191. A ban of silence is often imposed—the name of the dead person is not to be mentioned except by certain privileged men;353 among certain North American tribes on the death of a child there is a ban of silence on the father.354 The reason for this prohibition of the dead person's name is not certain. It may be respect for him, or it may be merely an expression of sorrow at his loss. More probably, however, it comes from the belief that the dead man is powerful and may be hurtful, and that therefore his name, which is identical with himself, is dangerous.355

192. In the cases mentioned above, the dead person is generally regarded as dangerous—to be feared and appeased. Among some tribes, indeed, precautions are taken to prevent his coming back to his house. Very generally the presence of the corpse is held to cause a certain pollution.356 There is, however, another side to the attitude toward the dead. As he is regarded as powerful, parts of his body are preserved as amulets; wives wear parts of the bones of the dead husband, and the skulls of the deceased are supposed to be especially powerful, in some cases to give oracular responses.357

193. In general, early burial ceremonies appear to be designed to assure the comfort of the deceased in the other world with a view to securing his friendship and aid for the members of his family and clan in this life. As he is of the nature of a divine person, the ceremonies in question are naturally religious. Socially they are effective in binding the members of a community together—a large sense of solidarity is produced by the communal recognition of kinship with the dead. Special stress is laid on this conception in China.358