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Sepulchral Culture

Based on the term sepulchral culture (lat. Sepulcrum = tomb), which includes many aspects in the context of dying and death, the section Dying – Death – Funeral – Mourning – Commemoration follows the course of action after a person's death. The exhibition raises questions about how people used to deal with death and how they prepared for it. What did funerals look like and how did people express their grief and how did they commemorate the deceased? These aspects are illustrated by collectible items and complemented by works of contemporary art and product design. Thus, changes in several objects of sepulchral culture become evident, as well as transforming attitudes toward dying and death. We wish you an interesting time discovering the sepulchral culture of the past and the present!

 

Artful Death

To this day, death is one of the most important topics in art. However, a homogenous image of death, as it can be found in medieval depictions of the Dance of Death, does not exist anymore in present-day pluralistic society. Corresponding to this development, contemporary artists deal with this topic in manifold ways. As death can only be experienced to a certain extent, artists are constantly searching for possibilities to approach this last stage of life. Or they question collective and individual efforts to perpetuate memories. Their artistic actions point out how society avoids the topic, for example by integrating archaic motifs of death in our industrialised everyday life that depends on technology. Or they question – in a slight ironic tone – the meaning behind standardised mourning and funeral rites. Artists also use the autonomy of art to conquer spaces in a world in which the scope of action is limited by laws, regulations and nominations.

Entirely black

Over time different rituals to express one's grief evolved. They mainly become visible during funerals within Christian liturgy (e.g. funeral sermon, prayers). For a long time, the most striking sign of mourning were black clothes. Their origin can be traced back to the sumptuary law issued by Charlemagne in 808. Thereafter, mourning clothes of the rich - he did not consider the ordinary people yet - were supposed to be black. This was only obligated at the funeral itself, but from the 16th century on, a long-term mourning attire evolved. In the 19th century, it would become customary in all social classes. The mourning costumes in rural areas were especially distinctive. The differences in design indicated the phase of mourning, the degree of kinship and taboos (e.g. prohibition of marriage, dance ban). Many additional artefacts of mourning emerged, also for commemoration. Accordingly, specific elements were always framed in dark colours or in black (e.g. obituaries, jewellery).

In the service of Dying and Death

When a person has died and death has been confirmed by a doctor a funeral has to be organised. In past times, it was a family's duty, today undertaker take care of it. Up to the 20th century neighbours used to offer their assistance. Moreover, practical help was offered by female funeral bidders who would wash and prepare the corpses. Funeral bidders would then announce the death and invite people to the funeral on behalf of the family members. The undertaker as a profession only emerged in the course of the 20th century. Its origins can be traced back to the carrier trade and the carpenter's trade, because coffins often were ordered from them. Additionally, they often helped with organizational tasks linked to a funeral. Nowadays, there are many other professions connected to dying and death, including health and geatric nurses and hospice workers. They work in institutions, which by now have become common places of dying. It has become rare to die in one's own house.

Well prepared? The hour of death

In Christianity the hour of death determinated what was waiting for the soul: eternal salvation or eternal damnation. That is why it was important to be prepared. A sudden death frightened medieval. However, dealing with the “ars moriendi”, the “art” to die in a “good” way, could save one from eternal damnation. It gave instructions for a correct life and would provide support in the hour of death, which was impossible to achieve without spiritual assistance. Forgiveness of one's sins, the anointing and the communion were called ""extreme Unction"" or ""Last Rites”. Up to the 20th century Catholic families had the required utensils. Due to the progress in medicine, life expectancy continues to rise and the causes of death change. Nowadays, people mainly die of prolonged diseases. The fear of a sudden death is being replaced by the fear of depending on nursing care and dying in a hospital. In order to grant dying at home, assistants in hospices support deceasing people and their families since the 1970s.

The Shroud

Preparing for your own death: most people in present-day society dread it, whereas many people in past times faced it straightforward. There can be purely material preparations. In that regard it was not unusual to buy your own coffin or shroud during your lifetime. Until the beginning of the 20th century the shroud was part of a dowry. Contemporary designer take up this long since forgotten tradition by creating shrouds that express a person’s individuality. Thus, they oppose the backless gowns (in German: Talare) used by undertakers for mostly practical reasons. Providing for one’s death also included financing one’s own funeral. By joining a guild or a brotherhood and paying them a regular fee, it was possible to secure the expenses for the burial- Moreover, those guilds or brotherhoods took certain measures to guarantee the salvation of the deceased member. These days it is necessary to join a death benefits fund in order to financially ensure your own funeral.

From Grim Reaper to Thanatos

From the Middle Ages till the Early Modern Era, death has been depicted as a skeleton, sometimes carrying a scythe, as a skull or a decaying corpse. However, due to changing attitudes and influenced by the Romantic Period, the image transformed at the end of the 18th century. The terrifying Grim Reaper was replaced by the beautiful youth Thanatos. In ancient Greece he embodied the brother of Sleep. Thanatos is often depicted leaning on a torch which is pointing downwards. He also carries poppy seed capsules. Both symbolize fading life and eternal sleep. The portrayal of Thanatos as an incarnation of death mostly derives from the study “Wie die Alten den Tod gebildet” (How the Ancients depicted Death) by G. E. Lessing (1769). It delves into the topic of death by analysing antique symbols and relics. Based on this, Lessing created a new motif of death, which later on became visible in changing forms of memorials and depictions of mourning. Those by no means expressed a rejection of the Christian belief of resurrection, though.

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Tomb

Tomb with ficticious inscription Marble, gold plated

Quran

The Quran is the sacred scripture of Islam, which, according to Muslim belief, reflects divine revelation to the Prophet Muhammad. According to Islamic belief, the origin of the Koran lies directly in Allah. As the word of God, it may only be read and taught in Arabic for strictly devout Muslims.  

3 Shrouds (Man)

The lifafa is unfolded under the body. The izar covers the body from the neck to the feet. The kamis covers the upper body.

5 Shrouds (Woman)

As for men, the woman's body is covered with the izar, kamis and lifafa. In addition: The hirka is spread over the head and chest. The khimar covers the woman's hair, parted in the middle.

Washing Utensils

Soap, masks, gloves, clean towels, various fragrances (alcohol-free rose water, damask rose, camphor, dried lotus root),

Coffin

An Islamic coffin should be made of untreated solid wood. The pointed lid shape is based on the tombs of Islamic saints and sages.  

Coffin Cover

Velvet, embroidery with gold threads The coffin cover covers the coffin during the funeral prayer and is removed before the burial. 

Inscription (embroidery)

"in the name of Allah, the Gracious and Merciful" "Allah is the Only One and Muhammad is His Prophet" "Every person will die and return to us" "When the time comes that they will die, time will neither advance nor retreat"

Muslim Burial Culture: Washing the Corpse

Washing the corpse is a religious duty in Islam. It should take place soon after death. The rule is: men wash men, women wash women, married couples may wash each other. In addition, those who wash the body of the deceased must have performed the ritual washing on themselves.The washing of the corpse is an expression of  respect  and  is  intended  to comfort the relatives. At the same time, it makes clear that death does not mean the end. Rather, it is the transition to the afterlife, which is to be entered purely. The washing of the dead therefore follows the course of the ritual ablution, which every Muslim has to perform before prayer. It removes dirt, dust, and stains that worldly life has left on a person. Children do not need to be washed because they are already pure. The body is laid out according to the qibla, the direction of prayer which points towards to the Kaaba in Mecca. This is done, if possible, in a closed and scented room.

Muslim Burial Culture: Dying and Death

When dealing with the dying, some procedures must be followed that detach the dying person from life and prepare them and their relatives for the near death. For devout Muslims, it is obligatory to stand by a dying person and offer respect and kindness. For example, they are asked to remit the existing claims to those present. In the other direction,  those  present  also  relinquish  all existing claims against the dying person. Shortly before death occurs, the dying person is asked to make the profession of faith. If the strength is not sufficient for it, it is recited to it if necessary.Dealing with the deceased person (mayyid) is called tajhiz. The chin is slightly tied up after death occurs. The eyelids are closed, arms and legs are straight- ened. At the same time, short prayers appropriate to each action are recited. Then the deceased person is undressed and covered  with  a  cloth  until  the ritual washing. During this period, the Koran should not be read next to the deceased person. However, this is permitted in silence or in an adjoining room.

Muslim Burial Culture: Veiling of the Body

The covering (takfin) of a deceased woman or man is also a Farz-al-Kifaya requirement. The cloth used is without seams, collar or sleeves and is used to cover the body completely. It has to be scented before being folded. The white cotton cloth should be neither coarse nor inferior, but also not luxurious. The simplicity and plainness are symbolic indications  that  nothing  can  be  taken from this world into the afterworld and stresses that all believers are equal in death.The wrapping for men is three-layered. For women it is five-layered. After tying the cloths with three strips, the deceased person is placed directly into the coffin and laid on a stone table (musalla) in the place where the prayer for the dead is performed.

Muslim Burial Culture: Prayer for the Dead

In Islam, a declaration of intention is often required before a religious act. This far-reaching term announces the spiritually based and consciously conceived intention to perform a certain act pleasing to God. Without this manifestation, religious acts such as ritual ablution or the prayer for the dead are invalid.The prayer for the dead must be said  before  the  burial.  A  prayer  leader, called imam or hodja, and the participants of the funeral gather at the prayer place in the courtyard of a mosque or in the cemetery. Here the deceased person is laid out on the musalla, a stone table in the cemetery or at the mosque, facing Mecca. The niyya is followed by  the  invocation  of  Allah (takbir). After that, the coffin is transported to the grave.

Muslim Burial Culture: The Funeral

While it is not a religious duty to accompany a deceased person to the grave, it is custom. Carrying the coffin is a recommended act, rich in blessings. The congregation says or sings the Creed. At the grave, the coffin is aligned with Mecca and the designated prayers are said. Then the body is placed in the prepared grave with a firmly tamped bottom,  if  possible  without  a  coffin, only wrapped in the shrouds. Boards are placed diagonally over the corpse so that the earth does not rest directly on it.Finally, handfuls of earth are thrown into the grave three times. Than a flat mound is erected and the congregation recites the designated suras. Since coffinless burial is not permitted in all cemeteries in Germany, a plain wooden coffin is often used instead. This custom is permitted for Muslims in Germany on application to the religious community, because it is due to the circumstances of the German legislation.

Muslim Burial Culture: The Grave

The graves of many Muslims are rather plain and unadorned, because they are laid out for eternity according to religious rules and should therefore not require intensive care. Since Muslim religious communities in Germany are organized as associations, they are not considered societies under public law. They are therefore not allowed to operate their own cemeteries. When it comes to grave acquisition and grave maintenance, they have to  follow German conditions.In Germany, however, there are often guidelines for grave  design  and  care. These are based on the tradition of planting graves individually, which is often expected beyond religious and traditional boundaries. In many places, the right to use a grave is also precisely defined and, above all, limited in time. A grave for eternity, as envisaged by some religions, not only Islam, is only possible here if the right of use is regularly extended. In the long run, this can be very costly.  

Muslim Burial Culture: The Time of Mourning

After a painful loss, it is helpful if the relatives receive support and assistance for a time. In many religions, this kind of communal care is therefore expressly regulated. In Islam, the mourning period ends after four months and ten days.The expression of condolences (taziya) should be made by those living in the same place within three days. This allows the relatives to return to normal life more quickly. The purpose of setting this deadline is to prevent those affected from being set back in their grief by subsequent condolence visits.Those who can afford it can also distribute alms to the poor as a beneficial act after the funeral.

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