The times. [volume] (Richmond, Va.) 1890-1903, 1891-06-21
Funeral Reform.

It is a sad commentary on a Christian COM
munity. which takes that distinctive title from
O religion whose founder Is called the CONSIDER
because his word plucks the sting from death.
that it surrounds death with every circum-
stance of woe and gloom The distinctive
ministry Of the faith seems to fail at the very
point 10 which it is especially addressed The
natural Christian tone at the burial OF the
deasi would seem TO be the cheer that springs
from the thought of Immortality sublime
hope a tender resignation. The Christian
thought in that hour should instlnctvely
dwell upon the soul. not upon the body, and
the simplest and most CONSIDERATIONS rite OF
burial would seem TO be the most truly Christ
ian But the OstentatOn Of Christian tuner
ais has become so great that burial-reform as
sOciatiOns are formed both in this country
and in England, to relieve the poor of the
painless and needless cost which. from mis-
taken respect for the dead, they will not spare
so long as Ostentation is the custom. The
funeral display springs from that error. 1t IS
thought by ignorance to be sign of honor
and affection. The "pauper's funeral" Is
vision so repusive that the recOil Is TO another
extreme But the pathos Of the pauper's fun
eral is not its panness, it is its want OF feel
ing; its cold indifference and neglect.
Rattle his bones over tho stones
He's only panDer whom nobody owns"
The natural sorrow at death really seeks no
lieve ignorance of conformity TO "A fancied ne
cessity by insisting upon the utmost simplicity
at funerals. This Is the wholesome object OF
the reform societies. and the unchTistian habit
of hopeless symbols and gloomy emblems
should be broken by those who have power 20
break it. The most common symbol in the
cemetery is the most unchristian, for it is "a
broken column. IL is essentially unchristian,
because Christianity holds death to be but the
gate of heaven, of n better world. IT IS
indeed, the sorrowful end of visible
communion, but il Is not the end Of
heavenly. which every symbol and emblem
should express. And the impenetrable shroud
of Grape In which this moving figure is wrap
ped, does II import faith in resurrection OF IN
destructionY Does it signify repose in the
thought of life eternal. or the hopeless gloom
OF unenlghtened despair? Doubtless II slgni-
fies the sense OF utter loss. II is the sign that
sorrow envelopes the wife or daughter. 1t an
nounces that merriment Is unwelcome. 1T
spares the friend or acquaintance the pain of
asking questions that wound. This is
seemly purpose. But 10 this end the
excess of mourning apparel, the lavish osten-
tatiOn OF Grape. Is not only not essential but
It is misclieyous for il fosters the extraya-
gance OF expense which the poor cannot bear
II and 1t rs repugnant to the Christian instinct
The Burial Reform Association contempates
mainly economical relief. II aims to prevent
the foolish expense of funerals by the example
of those to whom such expense would be I'M
important. But the scope of the movement
extends much farther. II includes the true
Christian conception and treatment of
the most solemn fact of human life,
which is its end. Our funeral Gus
toms lay upon it gross material emphasis.
The ostentation. which has increased so
rapidly as to suggest the reform societies. is
gaudy parody of sorrow. Why deepen grief
10y exaggerating the form of its expression.
The sorrow OF death is so searching that il
needs no encouragement. IL requires every
alienation which sympathy and serenity and
the cheer of religious faith can supply. Ii is
because our funeral customs. from the shroud
OF Grape upon the living 10 the lavish expense
upon the funeral pageant and the broken
shaft in the graveyard are unchrstian that
they need 10 be reformed. George William
Curtis, in Harpers Magazine for June.