LETTER I.

_To_ Charles Bernard, _Esq; Sergeant-Surgeon to Her MAJESTY, Present Master of the Surgeons Company, and one of the Surgeons of St._ Bartholomew_’s Hospital_.

SIR,

[Sidenote: _Surgery_ the Chief of _Art_]

If the Excellency of any _Art_ consist only in its Usefulness, or if it derive its Preeminence from the Object, with which it converses, it necessarily must follow, That the Profession of _Surgery_ is the Chief of _Arts_, since it is employ’d about so noble a Subject as _Man_; and therefore the _Greeks_ have thought fit to call such manual Operations _The Art of Surgery_, which otherwise might as well have been apply’d to any Mechanick Trade.

[Sidenote: Has two useful Branches;]

Thence it is _Anatomy_ and _Embalming_ are also equally to be esteem’d, since they are not only Branches of this _Art_, but likewise absolutely necessary to be known by its Professors; the one informing us of the constituent Parts of the Body, and the other preserving it for ever in our Memories.

[Sidenote: One Taught in our _Theatre_, and the other to be wish’d there, yet _Embalming_ practis’d only by _Undertakers_.]

The first has been Learnedly Treated of by our own Countrymen, as well as Foreigners, and is admirably perform’d even at this Day in our _Anatomical Theatre_; whereas the last, I know not by what Fate, is surreptitiously cut off from _Surgery_, and chiefly practis’d by ignorant _Undertakers_.

[Sidenote: The Author vindicates the Right of it.]

For the Honour therefore of our Profession, I have undertaken to vindicate _The Art of Embalming_, and will prove it to be no less antient and noble than _Surgery_ it self. In order to this, I will first shew both the antient and modern Methods of _Embalming_, as practis’d by the most learned and expert _Physicians_, _Surgeons_ and _Anatomists_, and then proceed to detect the Frauds and Subtilties of the _Undertakers_ or _Burial-Men_, to the end the World being made sensible of their Abuses, may the easier be reconcil’d to a right Opinion of the legal and skilful Artist; but before I proceed to acquaint you with any farther particulars, I shall content my self to shew you the Authority and Reasonableness of the Use of _Embalming_, together with the many Advantages that accrue thereby. [Sidenote: Useful in _Natural Philosophy_ and _Physiology_.] First, I presume, it may not be a little Entertaining, should I relate how far the Knowledge of this _Art_ may be necessary in our very Domestic and Culinary Affairs, such as, Tanning, Painting, Dying, Brewing, Baking, _&c._ as also in Confectionery, by Conserving all sorts of Roots, Herbs and Fruits, and Preserving Wines and Juices; for this _Art_ being grounded as well on _Natural Philosophy_ as _Physiology_, it not only teaches us how to Improve our Drinks, but our Aliments likewise, and not only to give a grateful Taste in Cookery, and thereby to whet the Appetite, but also to Preserve fresh Meats, Fish, Fruits, _&c._ beyond their wonted duration.

[Sidenote: Particularly in _Anatomy_, _Surgery_, &c.]

These Things however I will pass by for the present, that I may come more immediately to my principal _Intent_, which is to shew how a Body may be so Preserv’d, that by the help of _Anatomy_ we may trace its minute _Meanders_, and investigate the secret Passages thereof, without being hindred by any offensive _Odour_ or contaminating _Cruor_.

[Sidenote: How Useful to the _Naturalist_,]

By this _Art_ the _Naturalist_ may be enabled to Collect and Preserve a numberless variety of Birds, Beasts, Fishes, Reptiles, Herbs, Shrubs, Trees, with Things monstrous and preternatural; as likewise those which are more rare and not appropriate to his own Climate, and this for compleating his _Musæum_ or Repository with all the Curiosities and Rarities in the Animal and Vegetable World.

[Sidenote: To the _Physician_,]

By this _Art_ the _Physician_ learns the situation and use of the Parts of Man’s Body, with the several alterations and changes in the Juices, as well in their healthful as morbid State; and consequently knows how to preserve and confirm them free from all Diseases, as likewise to correct and put a stop to malignant and putrid Fevers, which otherwise must inevitably destroy the sick and weak Patient.

[Sidenote: To the _Surgeon_.]

By this _Art_ the _Surgeon_, in a rightly prepar’d Skeleton, sees the natural Position of the Bones, and proper Motions of each Part, with the true and natural Schemes of the Veins, Arteries, Nerves and other curious Preparations; which not only teach him the difference between the Muscles, the _similar_, _dissimilar_, and _containing_ as well as _contained_ Parts of the Body; but likewise how, in performing each Operation, he should skilfully avoid Cutting what he should not, and destroying the Function of that he is to relieve. He is also hereby instructed what Remedies may be found out against _Gangrenes_, _Sphacelus_ and other Distempers that are judg’d Incurable without being extirpated by Knife or Fire: Who then can sufficiently admire and value this Noble _Art of Embalming_ since it tends to the Conservation both of Life and Limb?

[Sidenote: _Anatomy_ deficient without it.]

For tho’ _Anatomy_ gives us an Insight into these Things in general, yet is it deficient without the _Balsamic Art_, in as much as it can neither so particularly nor frequently shew us, what in conjunction with it, may without any offence be Contemplated at any Time, and as often as we please.

[Sidenote: How useful in _Divinity_.]

Thus may we entirely conquer and accomplish that _Delphian_ Oracle, Γνῶθι σεαυτὸν, by making most of our Disquisitions into Human Nature by _Dissections_: And tho’ Brutes may sometimes be useful in _Comparative Anatomy_, yet Man being the _Epitome_ and Perfection of the _Macrocosm_, his Body shews a more wonderful Mechanism than all other Creatures can do, as one thus very elegantly expresses in Latin: _Hominem_ (says he) _a DEO post reliqua factum fuisse; ut DEUS in ipso exprimeret, sub brevi quodam Compendio, quicquid diffuse ante fecerat_.

[Sidenote: What accounted by this Age and what by the _Antients_.]

The present Age therefore accounts the chief Use of this _Art_ to be in _Anatomical_ Preparations; but I shall shew another more antient and more general, which is the Preserving a Human Dead Body entire, and which is properly term’d _Embalming_: More antient, I say, as having been first devis’d and practis’d by the Wise and Learned _Egyptians_, and more general in that it relates to every particular Person, yet is it by most despis’d and look’d on meerly as an unnecessary expensive Trouble; so that unless I can convince these People to the contrary, I must not expect to find my ensuing Labours meet with any Favour. But before I affirm _The Art of Embalming_ to be a particular part of that Duty, which obliges all Mankind to take care of their Dead, [Sidenote: The Right of Burial and Funeral Ceremonies.] I shall give some cogent Reasons to prove the Right of Burial, what Things are necessary thereto, whether Ceremonies are needless and superstitious, or Monuments vain-glorious, _&c._ and this shall be as Nature dictates, the Law of GOD appoints, and the Law of Nations directs and obliges.

[Sidenote: _Sepulture_ a Debt to Nature.]

First, _Sepulture_ is truly and rightly accounted to be _Jus Naturæ_, by reason the very condition of Human Nature admonishes us, that the spiritless Body should be restor’d to the Earth, from whence it was deriv’d; so that it only pays that Debt of its own accord, which otherwise Nature would require against its Will. Thus, in the beginning of the World, so soon as _Adam_ had transgressed, [Sidenote: Ordain’d by GOD himself.] GOD said to him, _Gen._ 3. 19. _Thou shalt return to the Ground, from whence thou wert taken; for Dust thou art, and unto Dust thou shalt return_. Whence _Ecclesiastes_, 12. 7. says, _The Dust shall return to the Earth as it was: and the Spirit to GOD who gave it_. Likewise patient _Job_ thus expresses himself, _Job_ 1. 21. _Naked came I out of my Mothers Womb_ (which _David_ also calls the _Lowest part of the Earth_, Psalm 139. 15.) _and naked shall I return thither_. Upon which _Quenstedt_ thus Comments, _p._ 10. De Sepult. vet. _He shall not return again into his Mothers Womb, but unto the Earth which is the Mother of all Things_. Upon which occasion read also _Ecclesiasticus_, 40. 1.

[Sidenote: Practis’d by the _Heathens_.]

Hence it is the _Heathens_ have generally follow’d the same Custom of restoring the Dead to their Mother Earth; since it is but according to the course of Nature, for all Things to return at last to their first Principles, and that so soon as ever a Disunion or Dissolution of the Parts of Man’s Body shall be caused by Death. That each Thing has ever immediately requir’d what it gave, is excellently describ’d by _Euripides_, in one of his _Tragedies_ call’d the _Supplicants_, where he introduces _Theseus_ Talking after this manner:

Ἐάσατ’ ἤδη γῇ καλυφθῆναι νεκρούς. Ὅθεν δ’ ἕκαστον εἰς τὸ σῶμ’ ἀφίκετο, Ἐνταῦθ’ ἀπῆλθε, πνεῦμα μὲν πρὸς αἰθέρα, Τὸ σῶμα δ’ εἰς γῆν· οὔ τι γὰρ κεκτήμεθα Ἡμέτερον αὐτὸ πλὴν ἐνοικῆσαι βίον· Κᾄπειτα τὴν θρέψασαν αὐτὸ δεῖ λαβεῖν.

_Jam sinite Terræ Mortuos Gremio tegi: Res unde quæque sumpserat Primordium, Eo recipitur: Spiritus Cælo redit Corpusque Terræ: Jure nec enim mancupi: Sed brevis ad Ævi Tempus utendum datur: Mox Terra repetit ipsa quod nutriverat._

Suffer the Dead within the Earths cold Womb To be Interr’d, nor envy them a Tomb; For all Things, whence they did their Being draw, Thither, at last, return by Natures Law: The Soul flies back to Heav’n from whence it came, Our mouldring Bodies Mother Earth does claim; Lent us but for a fleeting space to wear, And then they to their first Abodes repair.

[Sidenote: Asserted in the _Scripture_.]

Hereby it plainly appears that we really possess nothing of our own, and what we seem to enjoy, is but only lent us for a season, and must be restor’d again when ever we die, which is agreeable to that Expression of _Job_, in the latter part of the above-mentioned Verse and Chapter. _The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord._ Also Holy _David_, Psalm 146. 4. (speaking of Man’s Frailty and Mortality) says, _His Breath goes forth, he returns to his Earth_. Here he emphatically calls it _his Earth_, both because he was made of it, _Gen._ 2. 27. and must return to it again, _Gen._ 3. 19. and by reason he has a Right to a Burial-Place in it.

[Sidenote: Confirm’d by the _Philosophers_ and _Poets_.]

The same is likewise Taught us by _Cicero_, where he says, _Reddenda Terra Terræ_: _That the Earth_ (meaning Man’s Body) _must be restor’d to its Earth_; which also gave occasion to the antient Philosophers to contemplate the Beginning and End, or the Life and Death of Man, that thereby they might be the better able to Teach us what we really are in Nature, and how little we have to Boast of: The very Thought of which put an old Poet into a Passion and Admiration, expressing himself thus in gingling _Monkish_ Verses:

_Cum Fæx, cum Limus, cum Res vilissima simus, Unde superbimus, ad Terram Terra redimus._

Man who is made of _Earth_, Can he be vain And know he must return to _Earth_ again?

Methinks the very Consideration of this should cause us to lay aside all Pride and Vanity, and serve for a perpetual Memorial of Humility and Obedience to our _Creator_, who as he was pleas’d to endue us with Rational Souls, and to give us Dominion over all Things here below, yet, that we might not be thereby puffed up and tempted to forget him, he wisely formed us of the _Dust_, and, in his good Time, will reduce us to _Dust_ again. Thence Divine _Plato_ assures us, that the End and Scope of his Philosophy was only _The Consideration of Death_.

[Sidenote: Its Rise and Antiquity.]

In Obedience therefore to the Laws both of GOD and Nature, _Sepulture_ undoubtedly was at first Instituted, and if either Antiquity or universal Custom can prove a convincing Argument, you may account it as antient as the World it self, and us’d by all Nations tho’ perhaps in different manners; for you must allow, so soon as Death came in by Man’s Transgression, it necessarily follow’d that some care must have been taken to Bury his Carcass. The first Instance of this that we read of, in the Sacred History of the old Testament, is how _Abraham_, the Father of the _Faithful_, Buried his Wife _Sarah_ in the Cave of the Field _Machpelah_, which he had bought of the Sons of _Heth_ for a Burying-Place for his Family, _Gen._ 23. 19, 20. There also St. _Jerome_ asserts _Adam_ the first Man was Buried; and _Nicolaus Lyranus_ and _Alphonsus Tostatus_ are of Opinion the Four Patriarchs were Buried there likewise with their Wives, _Eve_, _Sarah_, _Rebecca_ and _Lea_, all which you may find explain’d more at large in _Quenstedt_, p. 2, 3, 4.

[Sidenote: First Cause of it.]

Now this seems to have been one of the _first Causes of Interment_, to wit, that it being the course of Nature, for Bodies depriv’d of Spirit or Life to corrupt or stink; and the Medicinal Art being little known and less us’d in those early Days (without the Knowledge of which it was impossible to preserve them) there remained no other way of securing the Living from the pestiferous Exhalations of the Dead, than by burying their Carcasses in the Earth, and so removing such miserable Objects out of their sight; which seems clearly intimated by the aforesaid Example of _Abraham_, when, being in much trouble for the Loss and Death of _Sarah_ his _Delight_, he spake thus unto the Sons of _Heth_, Gen. 23. 4. _Give me a Possession of a Burial-Place with you, that I may Bury my Dead out of my Sight._ (LXX. θάψω τὸν νεκρόν μου, ἀπ’ ἐμοῦ) where it is to be observ’d, that he no longer calls her his Wife, but his Dead; as knowing that those alterations, which she must in a few Days inevitably undergo, would have deterr’d him from the very Thoughts of her, if he had not earnestly sought for and obtain’d a _Burying-Place_, where he might hide her out of his _Sight_.

[Sidenote: Second Cause.]

This is to be look’d upon as the _second Cause_ or _End of Burial_, to wit, that it being not only disagreeable to the dignity of our Nature, but also occasioning great sadness of Mind, for the Living to see what dismal Accidents and Calamities befall the Dead, that we should free our selves from the Apprehensions and black _Idea’s_ such Objects are naturally apt to inspire, by removing them out of our Sight and Mind, by a timely Sepulture: For as _Demosthenes_ said in a Funeral Oration, _Leniatur ita Luctus Eorum, qui Suis sunt Orbati_; _By this means the Grief of those, who are depriv’d of their Friends, is alleviated_. [Sidenote: Thought more Beneficial to the _Living_ than the _Dead_.] So that these two Reasons seeming to conduce more to the Benefit of the Living than the Dead, it has given occasion to some to believe, that Burial was from thence invented, and of this Opinion was _Grotius_, who thus writes: _Hinc est, quod Officium Sepeliendi, non tam Homini, id est, Personæ, quam Humanitati, id est, Naturæ Humanæ, præstari dicitur_; _For this Reason it is that the Office of Burial is said not to be paid so much to the Man_, viz. _To the particular Person, as to Humanity it self, that is, to Human Nature in general_. And St. _Austin_, Lib. 1. _De Civit. DEI_, cap. 12. and _Lib. De Cura pro Mortuis_, cap. 2. affirms, _Curationem Funeris, Conditionem Sepulturæ, Pompas Exequiarum, magis esse Vivorum Solatia, quam Mortuorum Subsidia_; that _The regulating and management of the Funeral, the manner of Burial, the Magnificence and Pomp of the Exequies, were devised rather as a Consolation to the Living than any Relief to the Dead_. But _Seneca_, Lib. 1. _De Remed._ hath more plainly confirm’d both the foregoing Reasons, saying, _Non Defunctorum Causa, sed Vivorum inventa est Sepultura, ut Corpora & Visu & Odore fœda submoverentur_; _Burial was found out not so much for the sake of the Dead as the Living, that by means thereof Bodies noisom both to Sight and Smell might be remov’d_: Therefore _Andrew Rivet_, in his 19th _Exercise_, on the 23 Chap. of _Genesis_, commends _Sepulture_ as a laudable Custom, pertaining to common Policy and Honesty. Human Nature would be asham’d to see Man, the Master-Piece of the Creation, left unregarded or lye unburied and naked, expos’d to the Insults of all Creatures, and become a Herritage to the most vile Worms and Serpents, or lye Rotting like Dung upon the face of the Earth; so that if Pity and Compassion will not move our obdurate Hearts to Bury him, the very Stench and Corruption of the Dead will compel us to it. Hence _Chytræus_:

_Corpus inane Animæ, tandem Fætore maligno, A se abigit Cunctos_——

A breathless Body, tho’ our Pity fails To make us Bury it, its Stench prevails.

By these two fore-going Causes of Burial appears yet a farther Benefit to Mankind, that they may live without that continual Terror of Death, [Sidenote: Frees from the _Terror_ of _Death_.] which is occasion’d by seeing such miserable Emblems of Mortality. If you do but consider, when Men at first liv’d dispers’d, the very Abhorrence and Detestation of meeting Dead Bodies, made them to remove such unpleasant Objects out of their sight: Afterwards, when they assembl’d together and built Cities to dwell in, they used Burial for this Reason says _Lilius Gyraldus_, Lib. _De var. Sepult. Ritu._ pag. 4. _That the Living might not be infected by the most noisom stench of the Dead_. The before-going Arguments for Interment have been deduc’d from Natural and Political Reasons, but the latter likewise relating to Physic, and particularly conducing to the Health and long Life of Man (since _The Art of Embalming_ was not known in those Days) we will a little more accurately enquire into the pernicious Effects of _Putrefaction_, and the fatal Consequences that from thence ensue; for this being the most potent Enemy to Life, [Sidenote: From _Putrefaction_ the _Enemy_ of _Life_.] Nature is very careful to expel it so soon as ever she perceives, by its odious Scents, its invisible Approaches: Nor can she endure the lesser ill Scents of Sweat or Urine, or those Excrements of the Belly, which are necessarily produc’d from the Aliments of the Body, but the Body it self as well as Spirits reject them; for this is to be observ’d, that the Excrements and Putrefactions of all Creatures smell worst and are most offensive to their own _Species_, which we may see by Cats, which voiding a more than ordinary fetid Dung, always take care to bury it. And such cleanliness of Living renders all Creatures the more Healthful, as we daily find by Birds, Pigeons, Horses, Dogs, _&c._ which thrive best when their Houses, Stables and Kennels are kept sweetest. There is not only an unhealthy, but oftentimes a secret poysoning Quality in the fetid Odours of a putrid Air, which are made so malignant by Bodies corrupt and exposed therein; and thus, in several Countries, [Sidenote: From the _Plague_.] great Plagues have been occasion’d only by the Putrefaction of prodigious swarms of dead Grasshoppers and Locusts cast up on heaps. Thus, the _Scripture_ testifies, the Land of _Egypt_ was corrupted with Lice, Flies, Frogs and Locusts as a Punishment to _Pharaoh_: The Fish of the Rivers died, and the Waters stank; also there was a Murrain among the Beasts, and a Plague of Boils and Blains among the Inhabitants, _Exod._ chap. 7, 8, 9, 10.

The infectious Atoms of a putrid Air are so very subtile and invisible, that they meet with an easie reception into the Brain and Lungs, as often as we breath, and thereby immediately occasion in the Brain either an Apoplexy or _Delirium_, a _Syncope_ to the Spirits, a general Convulsion of the Nerves, or else more slowly corrupt the Blood, by mixing with it in its passage thro’ the Lungs, where they either produce Imposthumes, Ulcers, Consumptions or _Hectic_-Fevers which prey upon the Spirits and Vitals, or bring Gangrenes to the extreamest Parts, or the Small-Pox, Purple Fevers, and other malignant Distempers to the whole Body; nay, they too frequently prove the very principal Ingredient of the Plague it self, that inexorable Spirit which so swiftly dispatches many thousands of Souls to the other World.

[Sidenote: The _Art_ of _Poisoning_ the _Air_.]

Thus Poison’d _Air_, or _The Art of Empoisoning by Odours_, is more dangerous than Poison’d Water, forasmuch as it is impossible Man should live without Breathing, or subsist in an infectious Air, without a proper Antidote. This _Art_ has been effectually practis’d by the _Indians_ in their Trafficks, and the _Turks_ in their Wars, and was particularly us’d by _Emanuel Comnenus_ towards the _Christians_, when they pass’d thro’ his Country, in their way to the _Holy-Land_. This the Lord _Bacon_ relates in the 10th Century of his _Natural History_, p. 201. where he is of Opinion, That foul Smells, rais’d by _Art_ for Poisoning the _Air_, consist chiefly of _Man’s Flesh_ or _Sweat putrefied_, since those Stinks, which the Nostrils immediately abhor and expel, are not the most pernicious, but such as have some similitude with _Man’s Body_, which thereby the easier insinuate themselves and betray the Spirits. Thus in _Agues_, Spirits coming from _Putrefaction_ of _Humours_ bred within the Body, extinguish and suffocate the _Natural Heat_, p. 74. The same effect is likewise to be observ’d in _Pestilences_, in that the malignity of the infecting Vapour, daunts the _principal Spirits_, and makes them to fly and leave their _Regiment_, whereby the _Humours_, _Flesh_ and _Secundary Spirits_ dissolve and break as it were in an _Anarchy_, Exper. 333. p. 74.

Also because the _Canibals_, in the _West-Indies_, eat _Man’s Flesh_, the same Author thought it not improbable, but that the _Lues Venerea_ might owe its Origin to that foul and high Nourishment, since those People were found full of the _Pox_ at their first Discovery, and at this Day the most _Mortal Poisons_, practis’d by them, [Sidenote: Consists partly of _Man’s Flesh_, &c.] have a mixture of _Man’s Flesh_, _Fat_ or _Blood_. Likewise the Ointments that _Witches_ have us’d, are reported to have been made of the _Fat_ of _Children_ dug out of their Graves; and diverse _Sorceresses_, as well among the Heathens as Christians, have fed upon _Man’s Flesh_, to help, as they thought, their wicked Imaginations with high and foul Vapours, _Exper._ 26. and 859.

The most pernicious Infection, next the _Plague_ or _Air Poison’d by Art_, is the Smell of a _Goal_ where Prisoners have been long, close and nastily kept, whereof, says the Lord _Bacon_, we have in our Time had Experience twice or thrice, when both the Judges that sat on the Trials, and numbers of those that assisted, sickn’d on the spot and Died, _Exper._ 914. The like would frequently befall those that visit _Hospitals_, and other such Places, where either the _Leprosie_, _French Pox_ or _Malignant Fevers_ rage, were not the Attendants dayly accustom’d to it, or did they not use proper _Antidotes_ to keep them from it. If therefore the morbid State of the Living only be so pernicious to healthful Bodies, [Sidenote: _Air_ most _Infected_ by a _putrid Carcass_.] what Destruction must that _Air_ produce, which is replete with the volatile Steams and Spirits, that issue from a dead and putrid Carcass?

——_Sicut Grex totus in Agris Unius Scabie cadit & Porrigine Porci, Uvaq; conspecta Livorem ducit ab Uva._ says _Juvenal_.

From one infected Hog, Experience shows, } Thro’ the whole Herd the dire Contagion goes; } Thus from one tainted Grape the Bunch corrupted grows. }

For every Thing in Nature easiest Corrupts that of its own kind. The Reason of this is because it is _Homogeneal_, as is commonly seen in _Church-Yards_, where they bury much; for a Corps will consume in a far shorter Time there, than it would have done in another place where few have been buried.

It therefore necessarily follows, that if the Dead were not inhum’d, whole Cities would Corrupt and be fill’d with the _Plague_; and after great Battels, if the Dead should lie unbury’d, whole Countries would be destroy’d; [Sidenote: _Sepulture_ defends from the _Plague_,] all which Mischiefs are prevented by a timely _Sepulture_: For the Earth by its weight and closeness not only suppresses and dissipates the Vapours that arise from a _putrid Carcass_, but also imbibes and sucks up the _stinking Gore_; and being a _Medium_ between that and the _Sun_, prevents the Beams of that Planet from suddenly exhaling such fetid Odours. [Sidenote: Likewise _preserves Bodies_.] Nay the Lord _Bacon_ farther assures us, That _Burying_ in the _Earth_, which is _cold_ and _dry_, serves for _Preservation_, _Condensation_ and _Induration_ of _Bodies_, as you may find in his 4th Century of his _Natural History_, Exper. 376, 377. But this needs no farther Confirmation, since Bodies are dug up in every Age perfect and uncorrupt, which perhaps had been buried above 40 or 50 Years, and some have been found petrified to a perfect Stone, of which we shall discourse more hereafter, therefore will at present proceed to acquaint you with other _final Causes_ or _Ends of Burial_.

[Sidenote: Third Cause of _Burial_.]

A _Third Cause of Burial_ is, That _Man’s Body_ may not be torn to pieces and devour’d by savage Beasts, and Birds of Prey, which would be a sight wholly unbecoming the Dignity of _Human Nature_, as _Seneca_ observes _Lib._ 6. De Beneficiis: _Inter maxima Rerum suarum_, says he, _nihil habet Natura, quo magis glorietur_. _Nature has nothing in the whole Creation of which she may boast more than of Man_: So that it must needs be a grievous Trouble and Concern to her to see the _Master-Piece_ and _Perfection_ of all _Creatures_ become thus a Prey to the vilest of Animals; and that he who whilst living had all of them under Subjection, so soon as ever his Spirit is separated from his Body, they should forget all Allegiance to their late Sovereign, and rebelliously Tear him to Pieces: Therefore we who are his Fellow-Creatures, and endu’d with Humanity, take care to bury him out of the way of such Harpies; and ought to perform all his Funeral Obsequies with the same Respect we were wont to show him whilst alive. Hence _Hugo Grotius_ is of Opinion, That _Burial_ was invented in respect to the Excellency of _Man’s Body_. [Sidenote: Taken from the Excellency of _Man’s Body_.] _Cum Homo cæteris Animalibus præstet, indignum visum, si ejus Corpore alia Animantia pascerentur, quare inventam Sepulturam, ut id quantum posset, caveretur._ _Since Man excells all other Creatures, it was thought unworthy they should feed upon his Body; for which reason Sepulture was found out, that this Mischief might be prevented as far as possible._ Likewise _Lactantius_, Lib. 6. _Institut._ cap. 12. says, _Non patiemur Figuram & Figmentum DEI, Feris & Volucribus in Prædam jacere, sed reddamus id Terræ, unde ortum est_. _Let us not suffer the Image and Workmanship of GOD to lie expos’d as a Prey to the Beasts and Birds, but let us return it back to the Earth from whence it had its Origin._

[Sidenote: Accounted by us the Fourth _Cause_.]

So that we will account the _Fourth Reason for Burial_, to be the _Excellency of Man’s Body_, to which we ought to show the greater Honour and Respect, in that it is the Receptacle of the _Immortal Soul_. Hence _Origen_, Lib. 8. _Contra Celsum_ says, _Rationalem Animam honorare didicimus, & hujus Organa Sepulchro honorifice demandare_. _We have learn’d to Honour the Rational Soul, and respectfully to convey its Organs to the Grave._ And thus St. _Austin_ very elegantly expresses himself, _Lib._ 1. De Civit. DEI, _cap._ 13. _Si Paterna Vestis & Annulus, vel si quid hujusmodi, tanto carius Posteris, quanto erga Parentes Affectus major, nullo modo ipsa spernenda sunt Corpora, quæ utiq; multo familiarius, atq; conjunctius, quam quælibet Indumenta gestamus._ _If we take so much the more care to preserve our Fathers Apparel, Ring, and other Remainders of the like nature, as we bore an Affection to them, ’tis plain their Bodies are by no means to be neglected, which we wear closer and nearer to us than any Cloaths whatever._

[Sidenote: Fifth _Cause_ of _Burial_.]

But the _Fifth Cause_ and _ultimate End of Burial_ is in order to a future _Resurrection_, and as B. _Gerhard_ asserts, agreeable to that Companion of _Christ_ and St. _Paul_ his Apostle, _John_ 12. 24. 1 _Corinth._ 15. 37, 38. That Bodies are piously to be laid up in the Earth, like to Corn sowed, to confirm the assured Hope of the _Resurrection_: And therefore the _place_ of _Burial_ was call’d by St. _Paul_, _Seminatio_, as others term it _Templi Hortus_, the _Churches Orchard_ or _Garden_. By the _Greeks_ it was call’d, Κοιμητήριον, _Dormitorium_, a _Sleeping Place_. By the _Hebrews_, בית חיים, _Beth-chajim_, i. e. _Domus Viventium_, the _House of the Living_, in the same respect as the _Germans_ call _Church-Yards_, =Gotsacker=, i. e. _DEI Ager, aut Fundus_, _GOD’s Field_, in which the Bodies of the Pious are sowed like to Grain or Corn, in expectation of a future Harvest. By these Appellations we are admonish’d of the Resurrection of the Body, and of the Immortality which is given by GOD to the Soul. _For as they that Sleep awake again, and as Christ who is the Head arose again, so shall we who are his Members arise._ Hence _Calvin_ (Commenting on _Isaiah_ 14. 18.) says, _The Carcasses of Beasts are thrown out, because they were Born to Putrefaction; but our Bodies are interr’d in the Earth, and being there deposited, expect the last Day, that they may arise from thence to lead a Blessed and Immortal Life with the Soul_. Also _Aurelius Prudentius_, a Christian Poet, rightly asserts _The Hope of the Resurrection to be the chief Cause why the greatest Care is taken of Burial_, whereof he has most excellently describ’d every particular Circumstance in a Latin Funeral Hymn, which being Translated by Sir _John Beaumont_, Baronet, into 172 Verses, I will for brevity sake refer you to _Weaver_’s _Funeral Monuments_, pag. 25. where you will find them inserted, and worth your Perusal.

[Sidenote: Want of _Burial_ not prejudicial to the _Soul_.]

Nevertheless, we are not to think, tho’ _Burial_ was ordain’d by GOD as a Work both pleasing and acceptable to him, and consequently approv’d and practis’d by all Men, that therefore the want of it, or any particular Ceremony thereof, can any ways be prejudicial to a Christian Soul, as St. _Austin_ and _Ludovicus Vives_ his Commentator alledges, _Lib._ 1. De Civit. DEI, _cap._ 11. And that Complaint which the _Royal Prophet_ makes, _Psalm_ 79. 3. _That there was none to bury the dead Bodies of GOD’s Servants_, was spoken rather to intimate their Villany that neglected it, than any Misery to them that underwent it. ’Tis true such Actions may appear heinous and tyranous in the Eye of Man, but precious in the Sight of the Lord is the Death of his Saints: Neither is our _Faith_ in his assured Promise so frail, as to think ravenous Beasts or Birds of Prey can any ways make the Body want any part at the _Resurrection_; but, on the contrary, we are well satisfied that in a Moment there shall be given such a new Restitution, not only out of the Earth, but out of the most minute Particles of all the other Elements, wherein any Bodies can possibly be included, that not a Hair of our Heads shall be missing. We read how the Bodies of the _Christians_ (after great Battels, and the Sacking and Subverting of Towns and Cities) stood in want of the Rights and Ceremonies of _Burial_, which neither is to be accounted any Omission in the living Christians, who could not perform them, nor any Hurt to the Dead, who could not feel them. We may, moreover, find in the History of Martyrs, and such like Persecutions, how barbarous and cruel Tyrants have raged over the Bodies of Christians, who, not content with tormenting them to Death several thousands of ways, still persever’d with inhumanity to insult over their mangled Corps, and at length to shew their utmost Contempt, bury’d them in the Bowels of rapacious Creatures, or what other ignominious ways their wickedness could invent. Nevertheless, we have all the reason to believe their Souls were receiv’d into Heaven, and that their Bodies will at the last Day be reunited intire to them again; after which, Death will have no more Power over their Bodies than their Souls, but as St. _Paul_ says, 1 _Cor._ 15. 44. _They will become Spiritual Bodies_. [Sidenote: Nor any kind thereof hurtful.] So that in this respect it matters not after what manner the Body be destroy’d, dissolv’d or bury’d, as _Tatian_ in his Book _Contra Gentes_ says, _Quamvis Caro tota Incendio absumatur tamen Materiam evaporatam Mundus excipit, quanquam aut in Fluviis, aut in Mari contabescam, aut Feriis dilanior, condor tamen in Penu locupletis Domini_. _Altho’ the Flesh be wholly consum’d by Fire, yet the World receives the evaporated Matter, nay, altho’ I am wash’d to nothing in Rivers or Seas, or am devour’d by wild Beasts, yet shall I be reposited in the Store-House of a most wealthy Lord._ Likewise _Minutius Fælix_ in _Octavio_ has these Words: _Corpus omne sive arescit in Pulverem, sive in Humorem solvitur, vel in Cinerem comprimitur, vel in Nidorem tenuatur, subducitur Bonis, sed DEO Elementorum custodio reservatur_. _The Body whether it be dry’d into Powder, resolv’d into Moisture, reduc’d to Ashes, or evaporated into Air, is indeed taken away from Good Men, but still the custody of the Elements is reserv’d to GOD._ Some have been accounted a rigid sort of _Stoicks_, and void of all Humanity, for this Reason only, because they averr’d it profited nothing, whether the Body corrupted above or beneath the Earth. Thus _Lucan_, Lib. 7.

————_Tabesne Cadavera solvat An Rogus haud refert: Placido Natura receptat Cuncta Sinu, Finemq; sui sibi Corpora debent. ——Cælo tegitur qui non habet Urnam._

——————For ’tis all one Whether the Fire or Putrefaction Dissolve ’em; all to Natures Bosom go, Since to themselves their Ends the Bodies owe. The Skie shall cover him who wants a Grave.

And that Favorite-Courtier _Mecænas_ was wont to say:

_Non Tumulum curo, sepelit Natura Relictos._

I value not a Tomb, Nature provides that for me.

But this these spoke only in respect to the Soul, which could receive no Hurt nor Damage from the Bodies being cast out unbury’d; therefore they seemingly ridicul’d and despis’d it, the better to fortifie Men against any fear of the want of Burial, yet they firmly believ’d that all those who were depriv’d thereof, were the most miserable and wretched of Creatures, and that their Souls continually wander’d, as _Virgil_ elegantly expresses, _Æneid._ 6. _v._ 325. where _Æneas_ asking the _Cybil_ why such a number of Souls stood crowding near the Stygian Lake, and were refus’d a Passage, he receiv’d this Answer:

_Hæc Omnis, quam cernis, inops inhumataq; Turba est: Portitor ille, Charon: Hi, quos vehit unda, Sepulti. Nec Ripa datur horrendas, nec rauca Fluenta [Sidenote: Some have fear’d the want of it.] Transportare prius, quam Sedibus ossa quierunt. Centum errant Annos volitantq; hæc Littora circum, Tum demum admissi Stagna exoptata revisunt. Constitit Anchisa Satus, & Vestigia pressit, Multa putans, Sortemq; Animo miseratus iniquam Cernit ibi mæstos, & Mortis Honore carentes_, &c.

These Ghosts rejected, are the unhappy Crew Depriv’d of Sepulchers and Funeral due. The Boat-Man, _Charon_; those the buried Host, He Ferries over to the farther Coast. Nor dares his Transport Vessel cross the Waves With such whose Bones are not compos’d in Graves. A Hundred Years they wander on the Shore, At length, their Pennance done, are wafted o’er. The _Trojan_ Chief his forward Pace repress’d, Revolving Anxious Thoughts within his Breast; He saw his Friends, who whelm’d beneath the Waves, Their Funeral Honours claim’d, and ask’d their quiet Graves. _Dryden._

Some again are induc’d perhaps to think the care of Burial needless, because there is no Sense in a Dead Body, as the Proverb has it, _Mortui non dolent_; and others reject it for this Reason, _Quia sentienti Onus est Terra, nihil sentienti, supervacaneum_. _For the Earth’s a Burthen to him that is sensible of it, but none to him that is not._

[Sidenote: Others have Despis’d it.]

_Diogenes_ the Cynic Philosopher, among the rest of his Whimsies, despis’d Sepulture, and when he was told he must thereby become a Prey to the Beasts and Birds, he gave them this jocose Advice, _Si id metues, ponite juxta me Bacillum, quo abigam eos_. _If you fear that, place my Staff by me that I may drive them away._ _Quid poteris nihil sentiens?_ _What can you do if you are sensible of nothing?_ Reply’d his Friend. To which he answer’d, _Quid igitur Ferarum laniatus oberit nihil sentienti?_ _If I am not sensible, how can their Teeth affect me?_ At other times he was wont to say on the like Occasion, _Si Canes meum lacerabunt Cadaver, Hyrcanorum nactus fuero Sepulturam, Si Vultures, Iberiorum; quod si nullum Animal accederet, ipsum Tempus: Pulcherimam fore Sepulturam, Corpore pretiosissimis Rebus, Sole, inquam & Imbribus absumpto_. _If the Dogs eat my Carcass, I shall have the Sepulture of the_ Hyrcanians, _if Vultures, of the_ Iberians; _but if no Animal come near me, then shall I be consum’d by Time, and, What a fine sort of Burial must that needs be, to have my Body reduc’d to Dust by two of the most precious Things in Nature, the Sun and Showers?_ Likewise _Demonactes_ being told, if he were flung out unbury’d, as he desir’d, the Dogs would tear him to pieces, he wittily answer’d, _Quid incommodi, si mortuus alicui sim usui?_ _What hurt can it do me, if after I am Dead I do somebody Good?_

[Sidenote: In what Sense the _Philosophers_ slighted it.]

It may farther be ask’d, Why _Plato_, _Aristotle_, and other Philosophers, famous for Learning and Piety, despis’d the Rites and Ceremonies of Sepulture? To which I answer, They did not really Despise them, nor durst they say they were not to be at all: They said only, if by chance they were neglected, it could do no hurt. Nor lastly did _Lucretius_ contemn Sepulture, he only laughed at those who procur’d it for this Reason, because they thought there still remain’d a Sense in the Dead, as you will perceive by these Lines of his, _Lib._ 3.

_Proin’ cum videas, Hominem indignarier ipsum, Post Mortem fore, ut aut putrescat Corpore posto; Aut Flammis interfiat, Malisve Ferarum_, &c.

Now when you hear a Man complain and moan, And mourn his Fate, because when Life is gone His Limbs must waste, or rot i’th’ Earth, or feast The greedy Flames, or some devouring Beast; All is not well; He, by strong Fancy led, Imagines Sense remains amongst the Dead; Nor can I think, tho’ He Himself denies, And openly declares the whole Man Dies; But that from strong Conceits he still believes, Fond Fool, that He Himself, Himself survives: For now e’en whilst He breaths, e’en whilst He lives, And thinks He must be Torn or Burnt, He grieves; Thinks still the Carcass must be He, and thence His wanton Fears infer there must be Sense. And hence He grieves that He was Born to Die, Subject to treacherous Mortality: But never thinks, fond Fool, that when kind Death Shall close His Eyes in Night, and stop His Breath; Then nothing of this thinking Thing remains To mourn His Fate, and feel sharp Grief and Pains. _Creech._

Hereby ’tis plain _Lucretius_ only blames and chides those who are of a doubtful and wavering Mind, and that openly confess there can be no future Sense remaining after Death, yet privately hope within themselves that some Parts will remain, and therefore mightily dread the want of Burial, nay, violently abhor being a Prey to wild Beasts and Birds. This I take to be a natural hint of the Resurrection of the Body and Immortality of the Soul, tho’ outwardly these _Pagans_ disown’d both:

_Eripe me his invicte Malis; aut tu mihi Terram Injice, sic saltem placidis in Morte quiescam Sedibus_, &c. as _Palinurus_’s Ghost said to _Æneas_, Æne. 6.

From lasting Miseries my wandring Soul relieve, That she in pleasant Shades and perfect Rest may live.

We cannot believe there were ever any Philosophers in the World, of such obdurate Hearts, as strictly to deny Burial, tho’ out of a seeming Arrogance they despis’d it; but that they only pretended so lest their Antagonists should think the want of Burial an inflicted Punishment, therefore they were the easier mov’d, as much as in them lay, to expose them. [Sidenote: Why the _French_deny’d it.] Thus _Pausanias_ in _Phocic._ gives an Instance of some _French_ who deny’d Burial to the slain in Battel, alledging it was a Ceremony nothing to be esteem’d of; but the true Reason they did it was, That they might bring the greater Terror on their Enemies, and make them to have the worse Opinion of their Cruelty. It must be granted, the Dead have no sense of any Change or Dissolution they undergo, and that it is a ridiculous Opinion of Tyrants, to think to punish the Body by mangling it, and delivering it to be torn to pieces and devour’d; neither do Bodies suffer any Hurt or Damage in respect to the Soul, after what manner soever they are bury’d: Yet you must grant these sufficient Reasons why the Dead should be taken care of, and not be despis’d and cast away; for as we esteem the Body the Temple of GOD, and Receptacle of the Soul, so ought we honourably to Interr it with those Funeral Obsequies as are becoming its Quality and Dignity.

[Sidenote: Right of _Burial_ grounded on the Law of GOD and Nature.]

Now we must look upon Burial to be a Work enjoin’d both by the Law of Nature and Nations, and not only by the Human but by the Divine Law; for the most Barbarous as well as Civiliz’d People of the World have ever paid some Respect and Observance to their Dead, tho’ perhaps after different Manners, by Burying them in the Water, Earth, Air, Fire, _&c._ The common Dictates of Nature have taught them to abhor such dismal Objects and offensive Smells as dead Bodies must necessarily present, and their Religion has shown them the Inhumanity and Cruelty of neglecting their Duty to them: Nay, if we look into the Natural History of Animals, we shall find some of them excelling Man in this particular, by taking a more than ordinary Care of their Dead, as is to be seen not only in Cranes, Elephants and Dolphins, _&c._ As _Ælian de Animalibus_, Lib. 2. cap. 1. and _Lib._ 12. _cap._ 6. and _Franzius_ in his History of Animals, _cap._ 4. _Peter Faber_ in his _Semestrium_, _Pliny_ and others observe, but likewise in Ants, Bees and other Insects; for as _Grotius_ in his Treatise, _De Jure Belli & Pacis_, Lib. 11. cap. 19. rightly observes, [Sidenote: Observ’d by Brutes, _&c._ as well as Men.] _Nullum est in Homine Factum laudabile, quin non Vestigium, in alio aliquo Animantium Genere DEUS posuerit_. _There is nothing done by Man worthy of Commendation, but GOD has imprinted some Imitation of it even in Brutes._

A Corps lying unbury’d and Putrifying, is not only a dismal Aspect to our Eyes, offensive to our Nose, and ungrateful to all our External Senses, but even horrid in our very private Apprehensions and secret Conceptions; nay to hear it but only nam’d, is so very unnatural and unpleasant to us, that we care not to entertain the least Thought of Death, even to the deferr’d Time of our Expiration. What presence of Mind can enable a Fellow-Creature to behold such a miserable Object as this, express’d by its dismal Aspect, deform’d Proportion, fœtid Smell, putrid Carcass, and the like, and this perhaps of one who was but just now your Bosom-Friend or the World’s Favorite, a Prince worthy of Immortality for his Wisdom, Piety, Valour, Conduct, _&c._ and justly admir’d for the Beauty of his Person, Gracefulness of his Mien, and Conformity of all the External Parts of his Body, as well as Internal Qualifications of his Mind? Certainly common Humanity and Self-Preservation would alone persuade us to Inter him out of our Sight, or else preserve him from a State of Corruption and Deformity by _Embalming_.

[Sidenote: By both to prevent infection, _&c._]

I have before observ’d how Beasts receiv’d the Infection of the Murrain from a Putrefaction of their own Bodies; now I will shew you how they likewise, by Natural Instinct, avoid each other in such like Calamities: The Sound shun the Company of the Infected, and they reciprocally separate from the rest to Mourn by themselves. A wounded Bird leaves the Flight: A Stag (when Shot) forsakes the Herd and flies to the Desarts: And every Diseas’d Creature retires into some solitary Place, where its last Care seems to be, that of providing for its Burial. [Sidenote: Every Creature takes care of its own _Burial_.] Reptiles creep into Holes, and Birds into their Nests, or the Bottoms of thick Hedges: Rabbets die in their Burrows: Foxes, Badgers and Wolves, _&c._ in their Dens, after which nothing will Inhabit there. So that they seem to know they shall lie undisturb’d in those Dormitories, which they took care in their Lives Time to provide and dig in order to their Interment; like as some Hermits, who, during their Lives, made their Cave their Habitation, but when Dead their Tomb.

The larger sort of Domestic and Tame Creatures seem likewise to endeavour this, as much as they can, as may be observ’d from Horses, Oxen, Sheep, _&c._ who when they decline and draw near their Deaths, seek either the thickest part of a Wood, a Dell or Gravel-Pit in a Common, or deep Ditch in a Field, where they may lay themselves down, as in a Grave, and die: They seem to desire nothing more of their Master, whom they have all their Lives faithfully serv’d, than to cover their Bodies with the Earth.

The lesser Tame Animals, as Dogs, Cats, _&c._ know they have no occasion to take that Care of themselves, for when they die, their Master is oblig’d to remove them out of his House and bury them: [Sidenote: How Insects bury themselves.] But as for Insects, they (fearing Mankind should be regardless of their inconsiderable Bodies, and not be so grateful as to take care of their Funerals, tho’ they had consum’d their Lives in making Food and Raiment for their Master) seem with a more extraordinary Contrivance, and admirable Art, to provide for their own Burial. The little Bee works its Honey-Comb for the Benefit of Man while it lives, and for its own Sepulture when it dies; the Comb serving for its Tomb, and the Wax and remaining Honey for its Embalment, conformable to that Saying of _Martial_, in his Fourth Book and Thirty Second Epigram:

_Et latet, & lucet Phaetontide condita Gutta, Ut videatur Apis Nectare clausa suo: Dignum tantorum Pretium tulit illa Laborum, Credibile est ipsam sic voluisse mori._

She lurks, she shines within her balmy Nest, That there securely she may take her Rest; For all her Labours past she asks but this, That she may lye thus bury’d when she dies.

The Silk-Worm (which also willingly parts with her Stock and Labour for the Benefit of Mankind) makes a small reserve of Silk, sufficient for her Winding-Sheet, which when she has finish’d, she dies therein, and is as nobly Interr’d, as all the _Egyptian Art_, with its fine Painted Rowlers of Cyprus, Lawn or Silk could make her.

Other Insects, as Flies, Ants, Gnats, and the like, which are not dispos’d with Organs to perform such Works, yet have this in particular, that they can outdare the most resolute _Indian_ [Sidenote: Some are _Burn’d_ and others _Embalm’d_.] (when, without any previous Exhortation, they suddenly leap into the Funeral Pyre of a Candle or Torch, and outvie the costly Embalming of _Arabia_) when they voluntarily fly into liquid Amber, and by that means obtain a more noble and incorruptible Sepulture than any other Creature. These have had Poets to write Funeral Orations to their immortal Praise, as the two Epigrams in _Martial_ of a Viper and Pismire in some measure testifie, _Lib._ 4. _Ep._ 59. and _Lib._ 6. _Ep._ 15. Witness also _Brassavolus_ of the Pismire, and _Cardanus_’s _Mausoleum_ for a Flie: Nor could _Virgil_ (the Prince of Poets) omit taking notice of the well order’d Funerals of the Bees, _Georg._ _Lib._ 4. _l._ 255.

——_Tum Corpora Luce carentum Exportant Tectis, & tristia Funera ducunt._

And crowds of Dead, that never must return } To their lov’d Hives, in decent Pomp are born; } Their Friends attend the Herse, and near Relations mourn. } _Dryden._

_Ælian_, Lib. 5. cap. 49. reports, That if one Elephant finds another dead, he will not pass by ’till he has got together a great heap of Earth and flung it over his Carcass; so, in all other Creatures, Nature has provided both Burial and a Grave for them. [Sidenote: Brutes Bury’d with Pomp and Magnificence.] Nay it is yet further remarkable, that such Brutes as have either prov’d faithful or loving to their Masters, or done any extraordinary Action, have been bury’d with wonderful Magnificence, and had Tombs and Inscriptions made in Honour of them. _Cimon_ the _Athenian_ bury’d those Horses he had been thrice a Victor with in the _Olympick_ Games, with great Pomp near his own Sepulchre. Also _Alexander_ the _Great_ made a magnificent Funeral for his Horse _Bucephalus_, building a City where he dy’d, and calling it after that Beast’s Name in memory of him. After his Example, several of the _Roman_ Emperors and _Cæsars_, such as _Augustus_, _Caligula_, _Nero_, _Adrian_, _Antoninus_, _Commodus_, &c. bury’d their favourite Horses, and adorn’d their Tombs with Epitaphs, as you may find in _Barthius_, Lib. 23. cap. 8. _Pliny_, Lib. 8. cap. 22. Affirms such Horses as had conquer’d at the _Olympick_ Games, were bury’d and had Tombs and Pyramids erected to perpetuate their Fame.

[Sidenote: Tombs and Epitaphs in Honour of Brutes.]

_Xantippus_ carefully bury’d his Dogs, and, as _Kornmannus_ reports, _Polliacus_ erected, in the Garden of Cardinal _Urbin_ at _Rome_, Columns of the finest Marble, of vast Expence, in Memory of his beloved Bitch, on which he inscrib’d this Epitaph:

_Quod potui, posui tibi, fida Catella, Sepulcrum; Digna magis Cæli Munere, quam Tumuli. Candenti ex Lapide hæc tibi convenit Urna: fuisti Candida tota Fide, candida tota Pilo. Si Cœlum, ut quondam, Canibus patet, haud tua Terras Incendet, sed Ver Stella perenne dabit._

My Faithful Bitch, to thee this Pile is meant; More worthy Heaven than Mortal Monument: Of whitest Stone ’tis fit thy Tomb I rear, Since candid were thy Actions, white thy Hair. If Heav’n, as formerly, to Dogs gives Place, [2]Thy Star will never scorch, but cherish Human Race.

Footnote 2:

Alluding to the _Dog Days_.

Also in the House of that Famous _Italian_ Poet _Francis Petrarch_, at _Arqua_, near _Padua_, there is a Tomb of a Cat, adorn’d with an Elegy, which _Santorellus_ in his _Post-Praxis Medica_, p. 5. has Printed, with others of a Mule, a Crane, _&c._ _Pliny_, Lib. 10. cap. 43. says, a Crow (which imitated Human Voice, and which was wont every Morning to salute the Senators by their Names) was bury’d honourably, being carry’d out on the Shoulders of two _Æthiopians_, with a Crown before it, and a Trumpet sounding; the Person that kill’d it being ston’d to Death. _Ælian_, Lib 6. _Animal._ cap. 7. tells us, _Marrhes_, King of _Egypt_, built a Sepulchre for a Raven, which was wont to carry his Letters to and fro under its Wing; and, _Lib._ 7. _cap._ 41. he says, _Lacydes_, a Peripatetic Philosopher, had a Goose which us’d to follow him up and down, both at home and abroad, and whom for that Reason he Bury’d with the same Honour and Respect as he would have done a Brother or Son. The Stag which warr’d against the _Trojans_, was also honour’d with a Tomb; but it were endless to relate all the Brutes the _Pagans_ have given Burial to, as _Rhodiginus_ witnesses in _Antiq. Lect._ 58. cap. 13. The _Parthians_ were accustom’d to bury their Horses, and the _Molossians_ their Dogs, as _Statius_ the Poet observes, _Lib._ 2. Sylvar. in Epicedio Pileti.

——_Gemit inter Bella peremptum Parthus Equum, fidosq; Canes flevere Molossi: Et Volucres habuere Rogos, Cervusq; Maronis._

The _Parthian_ mourns his Horse in Battel slain; For faithful Dogs _Molossians_ weep in vain. Ev’n Birds had Funeral Piles, and _Virgil_’s Stag.

But the _Egyptians_ surpass’d them all, for they Embalm’d the Bodies of several Animals, as Cats, Crocodiles, Hawks and the like, that so they might keep them the longer to adore and admire: If therefore _Pagans_ have been thus careful to honour Brutes with all the Rights of Burial, how much more ought we who are _Christians_ to afford this last Duty to one another?

We find in the first Age of the World, says _Cambden_, the Care of Burial was so great, that Fathers laid a strict Charge on their Children, concerning translating their Bodies to their Graves, every one being desirous to return in _Sepulchra Majorum_, into the Sepulchres of his Ancestors. Thus those Holy Patriarchs, _Abraham_, _Isaac_, _Jacob_, _Joseph_ and the rest, did not only lay the heaviest Commands about their being bury’d, but also about transferring their Bodies to such Places as they nam’d: So _Jacob_, at his Death, charg’d his Son _Joseph_ to carry his Body into the Sepulchre of his Fathers, _Gen._ 47. 30. and 49. 29. And _Joseph_ commanded his Brethren they should remember and tell their Posterity, that when they went away into the Land of Promise, they should carry his Bones along with them, _Gen._ 50. 25. Now this Filial Care was not only their last and greatest Duty to their Parents, [Sidenote: _Burial_ a Work acceptable to GOD.] but also a Work well pleasing and acceptable to GOD; an Example whereof we have in _Tobit_, who being blind, GOD sent his Angel _Raphael_ to cure him, as a Reward for his pious Care in burying those who had been slain by King _Sennacherib_ in his wrath, and cast without the Walls of _Nineveh_: But altho’ the King’s Servants forceably took away his Goods, and sought to put him to Death; yet when he heard one more had been strangl’d, and cast out into the Market-Place, he was so zealous in his Care, that tho’ he was just set down to Meat, he tasted not of it, ’till he had fetch’d him up into a private Room, and when the Sun was set, he ventur’d to make a Grave and bury him. [Sidenote: To our Saviour.] Likewise our Saviour (being to rise again the Third Day) commended that good Work of those Religious Women, who pour’d pretious Ointments, with sweet Odours, on his Head and Body, which they did in order to his Burial. Moreover, the Gospel has crown’d those with immortal Praise that took down Christ’s Body from the Cross, and gave it honest and honourable Burial. This signifies, says St. _Austin_, that the Providence of GOD extends even to the Bodies of the Dead (for he is pleas’d with such good Works) and builds up a Belief of the Resurrection, by which, says he, we may learn this profitable Lesson, _viz._ How great the Reward of Alms done to the Living must be, since this Duty and Kindness shown even to the Dead is not forgotten of GOD.

_Burial of the Dead_ was accounted by the Antients a Work of _Piety_ and _Religion_, because they esteem’d it both an Act of _Justice_ and _Mercy_:

[Sidenote: An Act of Justice.]

Of _Justice_, in that Earth should be return’d to Earth and Dust to Dust; for, What could be more just than to restore to Mother Earth her Children, that as she had furnish’d them at first with a Material Being, Food, Raiment, Sustenance, and all things necessary, so she might at last receive them again into her Bosom, and afford them lodging ’till the Resurrection? [Sidenote: Of Mercy.] The Antients also thought it an _Act of Mercy_ to hide the Dead in the Earth, that the Organs of such Divine Souls might not be torn and devour’d by wild Beasts, Birds, _&c._ _Cicero_ in his Oration for _Quinctius_ calls Burial an _Act of Humanity_. [Sidenote: Of Humanity.] _Valerius Maximus_, Lib. 5. cap. 1. _Humanity and Mildness_. _Seneca de Benefic._ Lib. 5 cap. 20. _Humanity and Mercy_. _Ammianus Marcellinus_, Lib. 31. [Sidenote: Of Piety.] _A necessary Office of Piety_; and St. _Ambrose_ in the beginning of an Oration of his on the Death of the Emperor _Theodosius_, _The last and greatest Office of Piety_. _Isocrates_ commending the _Athenians_ for the great Care they took to bury their Dead, says, It was a mark and token of their Piety towards the Gods, since it was they and not Men that had establish’d that Law. Also _Servius_ observes _Virgil_ call’d _Æneas_ by the name of _Pious_, because of the Funeral Honours, he, with so much Care and Application, had always paid to his Relations and Friends. _Plato_ speaking of the several kinds of Justice, has not omitted what belongs to the Dead; nay _Aristotle_ thought it more just to help those that were depriv’d of Life, than to assist the Living. The _Latin_ Phrase also intimates how just a thing it is to bury the Dead, where it calls Funeral Rites, _Justa Exequiarum_, or _Justa Funebria_, _quia justum est_, _justa facere_, _solvere_, _peragere_. Nay it has no other appellation in that Language than that of Justice, and in _Greek_ of a lawful Custom, Piety and Godliness, so that amongst both the _Romans_ and _Grecians_, who have been the two most potent and civiliz’d Nations of the World, when they would express one had been Interr’d, they said, they had done him Right or Justice, and such as neglected to do the like they accounted void of all Piety and Humanity.

[Sidenote: Burial the Care of the Gods.]

And to shew how Religious an Act it is to bury the Dead; the _Gentiles_ assign’d the Care of all Funerals and Sepulture to certain Gods they term’d _Manes_, whose chief was _Pluto_, call’d also _Summanus_, whence all Tombs and Monuments came to be dedicated, _Diis Manibus_. _Homer_, _Euripedes_, _Aristotle_ and others have accounted Sepulture an Honour and Reward to Mens Actions; and on the contrary look’d on all such as miserable and unhappy whose Bodies lying unbury’d, wanted that last Happiness.

[Sidenote: An Honour to the Dead.]

Decent Burial, with suitable Attendants of Kindred and Friends, according to the Quality of the Person (says _Weever_ of _Funeral Monuments_, p. 25.) is an Honour to the Deceas’d. _Hezekiah_, says the Text, _slept with his Fathers, and they bury’d him in the highest Sepulchres of the Sons of David, and all Judah and the Inhabitants of Jerusalem did him Honour at his Death_, 2 Chron. 32. 33. Thus in all Ages Burial has been accounted an Happiness and Quiet to the Mind, and a Favour from GOD, whereas the want of it has been look’d on as an Evil and Misery, a Curse and Punishment, a Disgrace and Ignominy.

[Sidenote: An Happiness, Favour and Kindness.]

First, In the Holy Scripture it is call’d an Happiness, Favour and Kindness: This was foretold by _Ahijah_, and to be shewn to _Abijah_, 1 Kings 14. 13. _And all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the Grave, because in him there is found some good Thing towards the Lord GOD of Israel_, &c. It was accounted a Glory to be bury’d in a Sepulchre, even to Kings who were laid up in stately Tombs and Monuments, as in their Beds, and thus the Prophet _Isaiah_ speaks, _Chap._ 14. _ver._ 18. _All the Kings of the Nations lye in Glory, every one in his own House._ By the same Prophet GOD comforted _Zedekiah_ King of _Judah_ when he was taken Captive, telling him he should never die in War or Battel, or be deny’d Burial; but that the King of _Babylon_ should give his People leave to bury him in an honourable manner, and with such Solemnities as the burning of sweet Odours, _&c._ at his Funeral, as they were wont to use at the Exequies of their Kings, who liv’d belov’d of their Country, 2 _Chron._ 16. 14. _But thou shalt die in Peace_ (says _Jeremiah_ to him, _Chap._ 34. _ver._ 5.) _and with the Burnings of thy Fathers, the former Kings which were before thee, so shall they burn Odours for thee, and lament thee_, &c.

[Sidenote: Especially in the Family-Sepulchre.]

To die a natural Death, to be lamented and bury’d, and to lye in the Sepulchre of their Fathers, was ever accounted a great Honour and Happiness among the antient _Jews_, for which the Scripture-Phrase, throughout the Old Testament, is _Sleeping_, which implies lying at Rest and undisturb’d as well as Dying. Thus, in 2 _Kings_ 8. 24. it is said, _And Joram slept with his Fathers, and was bury’d with his Fathers in the City of David_. And 9. 28. _His Servants carry’d Ahaziah in a Chariot to Jerusalem, and bury’d him in a Sepulchre with his Fathers in the City of David._ And _Cap._ 15. _ver._ 7. _So Azariah slept with his Fathers_, &c. Also, _ver._ 22. and 28. of the same Chapter, and in many other places, as 1 _Kings_ 2. 10. _So David slept with his Fathers, and was bury’d in the City of David._ By all this it is to be observ’d, that in this City was the usual Royal Burying-Place, where both _David_ and all his Successors, that were of any Note or Renown, were bury’d. This appears likewise by 1 _Kings_ 11. 43. 2 _Chron._ 12. 16. and 14. 1. and 16. 14. and 21. 1. _David_’s Sepulchre was made of such durable Materials, and so well kept and repair’d by his Posterity, that it continu’d ’till the Apostles Time (_Acts_ 2. 22.) which was the space of almost 2000 Years.

[Sidenote: Of which Deprivation is a Curse.]

On the contrary, to die an unnatural Death, and in another Country, as also to be depriv’d of the Sepulchre of ones Fathers or Ancestors, was always esteem’d a note of Infamy and a kind of Curse. Thus, in 1 _Kings_ 13. 22. the seduc’d Prophet, because he disobey’d the Word of the Lord, was reprov’d by him who was the occasion of his Error, as he had it in Command from GOD, and withal told, _That his Carcass should not come into the Sepulchre of his Fathers_. _Isaiah_ speaking in derision of the Death and Sepulture of the King of _Babylon_, which was not with his Fathers, in that his Tyranny was so much abhorr’d, thus notes his Unhappiness, _Chap._ 14. 19, 20. _Thou art cast out of thy Grave, like an abominable Branch; and as the Raiment of those that are slain, thrust thro’ with a Sword; and shall go down to the Stones of the Pit, as a Carcass trodden under Foot. Thou shalt not be join’d with thy Fathers in Burial._ That is, he should want all the Honours of Sepulture, and all such Funeral Rites as were to have been paid to him as a most potent King, and that he should not be admitted to lye in the Grave amongst his Ancestors, but that his Corps should remain neglected above Ground unbury’d, and be trodden to pieces like vile Carrion.

[Sidenote: And the Judgment of GOD.]

The want of Burial proceeds also from a Judgment of GOD, as will appear from the Example of _Jehoiakim_, the Son of _Josiah_ King of _Judah_, whom for his great Wickednesses, such as Covetousness, Oppression, shedding innocent Blood and the like, GOD threatned with the want of Burial (a severe Sentence!) and that he should have no solemn Funeral or honourable Sepulture, such as Kings usually have, nay, not so much as an ordinary Burial among the Graves of the common People, _Jer._ 26. 23. but be cast out like Carrion in some remote Place: And _Chap._ 22. 19. [Sidenote: To be bury’d like an Ass.] _He shall be bury’d with the Burial of an Ass, drawn and cast forth beyond the Gates of Jerusalem_, that is, as an Ass is wont to be bury’d, he being more worthy the Society of Beasts than Men. The _Greeks_ call the Burial of an Ass, ἄταφον τάφον, according to that Expression of _Cicero_, _Insepulta Sepultura_; and _Sanctius_ expounds it, that to be bury’d like an Ass, is to be cast out into a sordid and open Place, which neither covers the horrid and obscene Parts of the Body, nor hinders the Dogs or Birds from tearing it to pieces, but as in _Chap._ 36. _ver._ 30. _His dead Body shall be cast out in the Day-Time to the Heat, and in the Night to the Frost_; that being so expos’d, it may the sooner putrefie, and become the more vile and loathsom; and that the sight of a King’s Body, in such a condition, should be an hideous Spectacle and horrid Monument of GOD’s heavy Wrath and Indignation unto all that should behold it, _Isaiah_ 66. 24. Wherefore _Ecclesiastes_ wisely concludes, _Chap._ 6. 3. _A Man had better have never been born than to have no Burial._ The People of _Israel_ (crying unto GOD against the barbarous Tyranny of the _Babylonians_, who spoil’d GOD’s Inheritance, polluted his Temple, destroy’d his Religion, and murther’d his Chosen Nation) amongst other Calamities, thus complain for the want of Sepulture, _Psal._ 79. 2, 3. _The dead Bodies of thy Servants have they given to be Meat to the Fowls of the Heavens, the Flesh of thy Saints to the Beasts of the Earth. Their Blood have they shed like to Water round about Jerusalem, and there was none to bury them._ Here the Prophet observes, that GOD suffers his Church sometimes to fall to great Extremities, to exercise their Faith before he delivers them; as at other times he deprives the Wicked of Sepulture, to bring them to Repentance by such an ignominious and shameful Punishment. Thus, for the Pride and Wickedness of _Jezebel_, the Prophet _Elijah_ pronounces GOD’s Vengeance against her, saying, _In the Portion of Jezreel shall Dogs eat the Flesh of Jezebel, and her Carcass shall be as Dung upon the face of the Field, so that they shall not say, this is Jezebel, and there shall be none to bury her_, 2 Kings 9. 10, 36, 37. [Sidenote: To become like _Dung_ rotting upon the _Earth_.] By the Comparison to Dung is shown how odious and contemptible a Thing it is to be cast out unbury’d, and to be trodden under Foot, to lye expos’d to the Air and Weather, to rot and stink or become Food to Birds, Beasts and Reptiles. _Jeremiah_ foretelling the Desolation of the _Jews_, acquaints them, _Chap._ 19. 7. _Thus says the Lord of Hosts, I will cause them to fall by the Sword before their Enemies, and their Carcasses will I give to be Meat to the Fowls of the Heavens, and to the Beasts of the Field, and none shall fright them away_, Chap. 7. 33. _Deut._ 28. 26. Also speaking of their Kings, Princes, Priests and Prophets, he tells them that _Their Bones shall be spread before the Sun and Moon_, &c. _they shall not be bury’d, but be for Dung upon the face of the Earth_, Jer. 8. 2. In other places of his Prophesie he tells them, They shall die of grievous Deaths and Diseases, they shall be neither bury’d nor lamented, but lye rotting like Dung, and be Meat for the Fowls of the Heavens and Beasts of the Earth, _Chap._ 16. 4. _Chap._ 25. 33. _Chap._ 34. 20. 1 _Kings_ 14. 11. _Chap._ 21. 23, 24. 2 _Kings_ 9. 10. and _Ezek._ 29. 4. Also in the 39. Chapter of the Prophet _Ezekiel_ and the 17, 18, 19 and 20 Verses, GOD to shew his severe Judgment, calls the Fowls of the Air and Beasts of the Field to a Sacrifice of the Flesh and Blood of the Princes of the Earth, to eat their Fat and drink their Blood; abundance more Examples of the like nature the Scripture affords us.

Next we will consider what a miserable thing it was esteem’d, even by the _Pagans_, to lye cast out unbury’d. That disconsolate Mother of _Euryalus_, is not so much griev’d for the loss of her Son, who was slain in Battel, as for that he should be made a Prey to the Birds and Beasts, whom therefore she thus bewails:

_Heu Terra ignota, Canibus data Præda Latinis Alitibusq; jaces._ Virg. _Æn._ 9. _v._ 486.

Cold on the Ground, and pressing foreign Clay, To _Latian_ Dogs and Fowls he lyes a Prey. _Dryden._

Also the same Poet represents _Tarquitus_ thus insulting over his conquer’d Enemy, _Æn._ 10. _v._ 557.

_Istic nunc, metuende, jace: non te optima Mater Condet Humi, Patriove onerabit Membra Sepulchro; Alitibus linquere Feris, aut Gurgite Mersum Unda feret, Piscesq; impasti Vulnera lambent._

The vengeful Victor thus upbraids the Slain: Lye there, Inglorious, and without a Tomb, Far from thy Mother and thy Native Home; Expos’d to salvage Beasts and Birds of Prey, Or thrown for Food to Monsters in the Sea. _Dryden._

So great was the Honour of Sepulture amongst the _Pagans_, says _Quenstedt_, _De Sepult. Vet._ p. 24. [Sidenote: Sepulture deny’d Enemies out of Revenge.] That when they design’d to shew the greatest Envy and Reproach to their most inveterate Enemies, they depriv’d their Bodies of Sepulture, as is noted in the History of the Heroes in _Homer_, in the War between _Polynices_ and _Eteocles_ the _Theban_, and other antient Histories, as likewise in _Claudian_, _De Bello Gild._ v. 39. Now _Mezentius_ fearing this, does not desire _Æneas_ to spare his Life, but earnestly entreats him to afford him Burial, _Virg._ _Æneid_, Lib. 10. v. 901.

_Nullum in Cæde Nefas, nec sic ad Prælia veni; Unum hoc, per, si qua est Victis Venia Hostibus, oro Corpus Humo patiare tegi_, &c.

Nor ask I Life, nor fought with that design; For this, this only Favour let me sue, (If Pity can to conquer’d Foes be due;) Refuse it not; but let my Body have The last retreat of Human Kind, a Grave. _Dryden._

_Turnus_ also intreats the like Favour:

_Et me, seu Corpus spoliatum Lumine mavis, Redde meis._ Æneid, _Lib._ 12. _v._ 935.

Or if thy vow’d Revenge pursue my Death, Give to my Friends my Body void of Breath?

[Sidenote: Sepulture strictly observ’d in War.]

However, generally speaking, Sepulture was observ’d as well in Time of War as Peace, to which purpose Heralds or Embassadors were wont to be sent to make Truce ’till they could bury their Dead; which if deny’d, says _Grotius_, the Antients thought their War more lawful and just. Thus _Hannibal_, a sworn Enemy to the very Name of _Romans_, is said by _Livy_, _Decad._ 3. _Lib._ 2. to have sought the Bodies of _Caius Flaminius_, _Tiberius Gracchus_ and _Marcellus_ Roman Generals, conquer’d and slain by him, that he might bury them. Likewise _Philip_ of _Macedon_ is equally to be commended for his Humanity, in performing Funeral Rites and Ceremonies towards his deceas’d Enemies; of which see _Peter Faber_, Lib. 3. _Semestr._ cap. 13. p. 183. who also gives the like account of his Son _Alexander_, in that after he had overcome _Darius_, he granted leave to his Mother to bury him after what manner she pleas’d, and withal commanded the same Honour to be afforded the _Persian_ Nobles; as also that all such Soldiers as were found slain should be bury’d with care, as is recorded by _Q. Curtius_, Lib. 3. _Valerius Maximus_ likewise, _Lib._ 9. _cap._ 8. tells us the _Athenians_ so strictly observ’d this Custom in their Wars, [Sidenote: Generals put to Death for neglecting it.] that they punish’d those Generals with Death that neglected to bury the Slain, tho’ otherwise they were Men of Valour and had done several extraordinary Exploits. [Sidenote: Others have perform’d it with great Care.] _Plutarch_ in his Lives, informs us how careful _Nicias_, an _Athenian_ General, was in this point, for he commanded his whole Army to halt, while he honour’d two slain Soldiers with Burial and a Tomb. The like pious Care is mention’d of _Æneas_ to _Misenus_, by _Virgil_ in his 6th _Æneid_, _v._ 232.

_At pius Æneas ingenti Mole Sepulchrum Imponit, suaq; Arma Viro, Remumq; Tubamq;_

But good _Æneas_ order’d on the Shore } A stately Tomb, whose Top a Trumpet bore, } A Soldier’s Faulchion, and a Seaman’s Oar. _Dryden._ }

The _Romans_ in general as well as the _Grecians_ carefully bury’d their Enemies, nor would they defraud them of any Funeral Rites, says _Suidas_. The like _Rhodiginus_, _Lect. Antiq._ Lib. 17. testifies of the _Hebrews_, by whose Law the Enemy was not to be left unbury’d. Nor must we pass by the Humanity of the Northern People, who as _Olaus Wormius_ in _Monument. Danic._ Lib. 1. cap. 6. writes, thought it deserving the greatest Praise, to exercise this Hospitable Piety of burying the Carcasses of their Enemies, to whom they bore no farther Malice after their Deaths, but afforded them friendly Sepulture. Amongst others, an Example of this nature is fetch’d out of _Saxo_, a most eloquent _Danish_ Historian, who in the Third Book of his History, which he wrote about 500 Years ago, introduces _Collerus_ pronouncing this wise and elegant Oration to his Enemy _Horvendillus_, with whom he was going to engage in Fight:

_Quoniam_, says he, _Exitus in dubio manet, invicem Humanitati deferendum est, nec adeo Ingeniis indulgendum, ut Extrema negligantur Officia. Odium in Animis est adsit tamen Pietas, quæ Rigori demum opportuna succedat, nam etsi Mentium nos Discrimina separant, Naturæ tamen Jura conciliant. Horum quippe Consortio jungimur, quantuscunq; Animos Livor dissociet. Hæc itaque Pietatis nobis Conditio sit, ut Victum Victor Exequiis prosequatur. His enim suprema Humanitatis Officia inesse constat, quæ nemo Pius abhorruit. Utraq; Acies id Munus, Rigore deposito concorditer exequatur. Facesset post Fatum Livor, Simultasq; Funere sopiatur. Absit nobis tantæ Crudelitatis Specimen, ut quanquam Vivis Odium intercesserit, Alter alterius Cineres persequatur. Gloriosum Victori erit, si Victi Funus magnifice duxerit; nam qui defuncto Hosti Justa persolverit, superstitis sibi Favorem adsciscit, vivumq; Beneficiis vincit, quisquis extincto Studium Humanitatis impendet._ Which may be thus English’d: _By reason the Event of what we are going about is doubtfull, let us mutually engage to shew Humanity to each other, nor so far indulge our Passions as to neglect the last Duties. We have Malice in our Hearts, let there be likewise such a Piety as may opportunely succeed our Rigour; for tho’ a difference in our Minds happens to divide us, the Law of Nature will reunite us. Tho’ we are never so far seperated by Envy, this will bring us together again. Let it therefore be the Condition of our Piety, that the Conqueror follow the Herse of the Conquer’d. Herein the last Offices of Humanity consist, which no good Man ever yet refus’d. Let both Armies then suspend their Hatred to perform this Duty. After Death let Envy be remov’d and secret Prejudice disarm’d. May every kind of Cruelty forsake us, tho’ living we hated each other, let us lovingly accompany one anothers Ashes. ’Twill be a Glorious Thing in the Victor Magnificently to Interr the Vanquish’d; for he that performs Funeral Rites to a slain Enemy, will be sure to have a surviving Friend, and whoever employs his Study in Humanity towards the Dead, cannot thereby fail of obliging the Living._

[Sidenote: The Ancients fear’d Sea-Burial.]

Thus have the Ancients always provided for their Funerals, in case they were slain in Battel; but when they dy’d at Sea, then were they destitute of all such hopes, therefore dreaded that Element for fear they should become a Prey to Fish or any Marine Monster, which was a great check and damp to their Spirits in an Engagement, Storm or the like. Both the _Greek_ and _Roman_ Hero’s, who fear’d not Death in Land-Fights, as hoping the same Place where they fought might afford them a peaceful Grave, were yet mightily concern’d and dismay’d at the thoughts of a Naval-Combat, or when they were in danger of Shipwrack, and this because they then saw themselves on the point of being for ever depriv’d of Sepulture. Thus _Achilles_, who brav’d all manner of Dangers, could not, as _Homer_ confesses, keep himself from being daunted at that of Shipwrack, when he found himself ready to bulge in the River _Xanthus_. A like Fear of _Scipio_’s, the greatest Captain the _Romans_ ever had, _Silius Italicus_ mentions, who tells us, tho’ he had so many Times, without the least concern or dread, seen Rivers of Blood running down, yet was he most terribly affrighted in passing the River _Trebia_, where he saw himself in danger of drowning. The same account _Statius_ gives of _Hippomedon_, who, as he says, could without any Trouble have presented his Body to the dint of a thousand Swords, yet was not able to abide the Thoughts of being cast away in the River _Theumesia_. Also that stout General _Æneas_, tho’ he fear’d neither Fire nor Sword, yet was so afraid of Water, that being like to sink in a Storm, he thus exclaims:

_Extemplo Æneæ solvuntur Frigore Membra. Ingemit, & duplices tendens ad Sydera Palmas, Talia Voce refert: O terq; quaterq; beati, Queis ante Ora Patrum, Trojæ sub Mœnibus altis, Contigit oppetere._ Æneid, _Lib._ 1. _v._ 96.

Struck with unusual Fright, the _Trojan_ Chief With lifted Hands and Eyes, invokes Relief: And thrice and four Times happy those, he cry’d, That under _Ilian_ Walls, before their Parents, dy’d. _Dryden._

In a Word, this was the Death _Ovid_ could by no means brook, and that upon this score only, that it would deprive him of Burial:

_Non Lethum timeo, Genus aut miserabile Lethi: Demite Naufragium; Mors mihi Munus erit. Est aliquid, Fatove suo, Ferrove cadentem In solida moriens, ponere Corpus Humo: Est mandata suis aliquid sperare Sepulchra, Et non æquoreis Piscibus esse Cibum._

I fear not Death, nor value how I die; Free me from Seas, no matter where I lye. ’Tis somewhat, howsoe’er one’s Breath depart, In solid Earth to lay one’s meaner Part; ’Tis somewhat after Death to gain a Grave, And not be Food to Fish, or sport to ev’ry Wave.

[Sidenote: For what Reason.]

The _Ancients_ fear’d to die at Sea, because dead Bodies, being toss’d to and fro with the Winds and Waves, were often dash’d against Rocks, and never lay at rest, nay, perhaps were at last devour’d by greedy Fish, or torn to pieces by the sharp Talons and Beaks of Sea-Fowls; whereas to rest in the Grave was accounted the greatest Happiness (whence Sepulchres came to be call’d, _Requietoria_) but to be depriv’d of it the greatest Misery and Punishment, nay the vilest Ignominy and Disgrace.

[Sidenote: Want of Burial a Punishment.]

To want the Honour of Burial was held among the _Egyptians_ one of the greatest Punishments could be inflicted, wherefore they deny’d it to executed Criminals, whose Bodies they gave to the Birds and Beasts, as may not obscurely be gather’d from _Joseph_’s Interpretation _Gen._ 40. 19. thus speaking to the chief Baker, _Within three Days shall Pharaoh lift up thy Head from off thee, and shall hang thee on a Tree, and the Birds shall eat thy Flesh_, &c.

Hence it was the _Greeks_, either refus’d all manner of Sepulture, or at least decent Burial, to Infamous Persons, or such as had committed any Notorious Crime. Thus they burned not those, according to Custom, who kill’d themselves, but bury’d them in an obscure, ignoble Place, without any Funeral Ceremonies, Tomb or Inscription. _Diodorus Siculus_, Lib. 16. _Bibl._ cap. 6. relates, It was enacted by Law, that one convicted of Treason or Sacriledge should be cast out unbury’d; which Persons also by the _Athenian_ Laws were prohibited Burial in _Athens_, as _Xenophon_ tells us, _Lib._ 1. Ἑλληνικῶν. _Pausanias_ likewise says the _Arcadians_ cast out unbury’d, without their Territories, the Traytor _Aristocrates_, whom they had ston’d to Death. Among the _Romans_, those that kill’d themselves were prohibited all manner of Sepulture, either that others might thereby be deterr’d from so making away with themselves, or because they thought it unreasonable any Hands should be employ’d to bury him, whose own had destroy’d himself. _Tarquinius Priscus_ order’d all such dead Bodies to be fix’d on a Cross, to be view’d by all the Citizens, and afterwards to be devour’d by Birds, _&c._ as _Pliny_ relates in his _Natural History_, Lib. 36. cap. 15. _Albertus Leoninus_ in his _Process. Criminal._ says, If any one kill’d himself (as being either weary of a tedious Life, or impatient of Pain or Trouble, or else to avoid condign Punishment, or for any other Cause whatsoever) his Body was cast out upon a Dunghill, to have a common Sepulture with Dogs, _&c._ but however it was more customary to have his Goods confiscated, and his Body hung on the _Furca_. The _Milesian Virgins_ were deterr’d from hanging themselves by a Law of the Senate, that Self-Murderers should be deny’d Burial, and have their Bodies dragg’d naked thro’ the Streets, in the same Rope they had hang’d themselves with. All such Persons as were hung upon this _Furca_ or Gibbet, were by the Laws deny’d Sepulture, and a Centry, says _Petronius_, was set to watch them, lest any Body should take them down.

[Sidenote: Burial deny’d to others.]

Hence also, according to the common custom of _Germany_, &c. the Bodies of such as were Traytors, Highwaymen, Murderers, _&c._ were either fix’d upon Poles, set up on Wheels, or hung upon Gibbets, there to remain a Prey to ravenous Birds, or else to corrupt with the Sun and Rain, and dissolve into a putrid and stinking Gore, and all this to the end that others, by such an horrid and deform’d Spectacle, might learn to fear and be deterr’d from such like Crimes. He that commits Treason is by our Laws adjudg’d, says _Weever_ in his _Funeral Monuments_, p. 22. to be hang’d, drawn and quarter’d, and his divided Limbs to be set up on Poles in some eminent Place, within some great Market-Town or City. He likewise that is found guilty of the crying Sin of Murder, is usually hang’d up in Chains, there to continue ’till his Body shall be consum’d, and this at or near the Place where the Fact was committed. Likewise we are accustom’d to bury such as lay violent Hands upon themselves, in or near the Highways, with a Stake thrust thro’ their Bodies, and this to terrifie all Passengers by that so infamous and reproachful Burial, not to make away with themselves. Those that are found guilty of other criminal Matters, after a little hanging, are cut down and indeed bury’d, yet seldom in a Christian manner, or in the Sepulchre of their Fathers, unless their Fathers like them happen to have their Graves near or under the Gallows. [Sidenote: Difference between Ecclesiastic and Criminal Burial.] Hence the _Canonists_, says _Quenstedt_, _De Sepult. Vet._ p. 49. distinguish between Ecclesiastic or Decent Burial, and Criminal or Ignominious: They call that Decent to which Solemnities, Rites and Ceremonies are allow’d according to the Custom of the Country, but term that Ignominious which is without Decency, and where all manner of Ceremonies are omitted, nay they have not so much as the Tolling of a Bell, or a Prayer or Psalm us’d for them.

[Sidenote: Some sort of Burial a Punishment.]

Thus, as some Criminals have been deny’d Christian Burial, as an ignominious Punishment, so others by reason of more heinous Offences have been bury’d alive: _Korah_, _Dathan_ and _Abiram_ for murmuring and rebelling against _Moses_ were swallow’d up alive by the Earth, _Numb._ 16. 30, 33. _They and all that appertain’d to them, went down alive into the Pit, and the Earth clos’d upon them_: But they were not only bury’d alive, and after that manner descended into a Sepulchre, but likewise into Hell, as some Commentators observe, for an eternal as well as temporal Punishment. The _Vestal Virgins_ being defil’d, suffer’d this Punishment as the most miserable that could be inflicted; for the _Romans_ in case of this Crime, bury’d them alive in the _Campus Sceleratus_, as _Plutarch_ in _Vita Numæ Pompilij_ observes, and we read in _Constitut. Crim. Caroli_, p. 131. the same was inflicted on such as kill’d their Children.

To be deny’d all manner of Burial, or to be bury’d dishonourably or alive, have ever been thought severe Punishments; [Sidenote: To be dug out of the Grave both a Curse and Punishment.] so likewise to be dug up again, after Christian Burial, is a shameful Disgrace and equally Ignominious. Thus in contempt of the deceas’d wicked Priests, King _Josiah_ took their Bones out of their Sepulchres and burn’d them, 2 _Kings_ 23. 16. Also the Prophet _Jeremiah_ foretold the _Jews_ how GOD would bring out of the Grave the Bones of their Kings, Princes, Priests and Prophets, and expose them to the Sun and Moon, _&c._ _Chap._ 8. _v._ 1, 2. In prophane History it is reported of _Sylla_ the Dictator, that he dug up the Bones of _Caius Marius_, and commanded them to be flung into the Sea; wherefore when he dy’d himself, he order’d his own Carcass to be burn’d, that his Bones might not have the like ill Treatment from his Enemies, _Pliny_’s Natural History, _Lib._ 7. _cap._ 54. Such disturbing the Deceas’d in their Tombs, I look upon to have given the first occasion of burning Dead Bodies, yet I think this latter as obnoxious to ill Usage, since it would be a less difficult matter to deprive Urns of their Ashes, scatter them before the Wind, sow them in the Sea or barren Sands, or in a word, make a Paste of them to feed Fowls with, or a Compost, out of which might be form’d ridiculous Imagery, to make sport for Children, or diversion for Men. An Example of both these kinds of the violation of the Dead, has been known to be acted either out of Malice to Enemies, or as a Punishment to Oppressors and Tyrants. The one is conspicuous from what _Saxo Grammaticus_ relates in the Fourth Book of his History, that the Body of one _Fengo_ a Tyrant, being judg’d worthy neither of an Urn nor Sepulture, his Ashes were order’d to be dispers’d by the Winds, for it was not thought reasonable that Country should protect his Ashes which he had depriv’d of its Liberty. The other is confirm’d by the Usage of the _Roman_ Emperor _Vitellius_, who as _Suetonius_ reports, _cap._ 17. after various Mockeries, was dragg’d to the _Gemoniæ_, cut into very small pieces, and afterwards flung into the _Tyber_. _Heliogabalus_ likewise was first dragg’d about the Streets of _Rome_, then thrown into a Common Shoar, and soon after into the _Tiber_, as _Sextus Aurelius Victor_ and _Lampridius_ relate.

There was another sort of Sepulture us’d antiently, _viz._ To be cover’d over with a great heap of Stones, which was accounted by the _Jews_ an ignominious kind of Burial, [Sidenote: Another ignominious Burial.] and therefore only us’d to Malefactors, Rebels, _&c._ Thus we read when _Joshua_ had taken _Achan_, he commanded his People to stone him to Death, and raise over him a great heap of Stones, _Chap._ 7. _v._ 25, 26. Likewise _Joshua_ commanded his Servants to take down the Body of King _Ai_, whom he had hang’d on a Tree, and cast it without the City-Gate, raising over it a great heap of Stones, _Chap._ 8. _v._ 29. Thus were the _Jews_ wont to bury such as dy’d ignominiously, that it might serve as a Monument to warn others from committing the like Offences. Nor was _Absalom_ thought worthy of common Sepulture, much less of the Honours he had design’d for himself, by the Pillar he had rais’d, but was flung into a Pit, and pil’d over with great heaps of Stones, that the Place might be remark’d by the Name of such a disobedient Son and notorious Rebel, 2 _Samuel_ 18. 17. also that his ignominious Death might be suited with a like Burial; for altho’, in his Life-Time, he had built a Pillar (like one of the Pyramids or Obelisks of the Kings of _Egypt_) in the King’s Dale, _ver._ 18. a very pleasant and fruitful Place, where the Kings us’d their Sports and Recreations, and a great Concourse of the Nobility every Day resorted; there, to shew his Pride and vain Glory, rais’d he this Pillar, that after his Death it might serve as a Monument to eternize his Memory, yet GOD depriv’d him of so noble a Sepulture, and afforded him no other than to be bury’d in a great Pit, under a huge heap of Stones, as a common Malefactor.

[Sidenote: And a Curse.]

Now thus to be bury’d was accounted a Curse, as is confirm’d by _Lamentations_ 3. 53. and _Ezekiel_ 32. 29, 30. From hence we infer, that if some kinds of Burial denote a Curse and Disgrace, as well as not being bury’d at all, Funeral Ceremonies and Expences are necessary to shew what Burial is Honourable and what Ignominious: Otherwise, if we should find a Carcass unbury’d and expos’d to the Air, or see a Grave in the Highway or other Place, where Burial was not us’d, we should be apt to reflect on this disgraceful Object, and from thence judge the Person to have been either some notorious Criminal, a Self-Murderer, or at least one that had dy’d some ignominious Death, and had been accordingly bury’d: Therefore, to avoid all such like Censure, it is convenient Burial should not only be distinguish’d between such as have liv’d piously or prophanely, between those that have propagated the Laws and good Constitutions of a Country, and such as have wickedly destroy’d them, but even amongst honest People themselves, according to their Qualities, Estates and Professions; for should a Cobler and a Prince be bury’d after the same manner, such Extravagancies would bring reflection and contempt on Burial in general, and they might say with the Poet:

_Marmoreo Licinus Tumulo jacet, at Cato parvo; Pompeius nullo: Quis putet esse Deos?_

Worthless _Licinus_ in a rich Tomb lies, } Whilst the great _Cato_ for a poor one dies; } _Pompey_ for none: Who’d think the God’s were wise? }

Having thus sufficiently shown and prov’d, that both according to the Laws of GOD and Man, the Bodies of the Just are not to be despis’d or cast out unbury’d, I will in the next place acquaint you with other Particulars, [Sidenote: Particular Ceremonies of Funerals, not to be neglected.] which are necessary to Funerals, without which a Prince’s Interment would be as ignoble as a Malefactor’s; nor are we to think a private burying a Corps in the Night-Time without any Ceremony or Attendance, can discharge our Duty in this last and indispensable Particular. We must study likewise a Method for the well ordering a dead Body, as Washing, Anointing, Embalming, Dressing, and all other Expences, Rites and Ceremonies relating to Funerals in general. In these points, since the Ancients differ’d very much, it will be material to consider how far all, or any of these Ceremonies are either lawful, necessary, or commendable. In order to this, to the end we may treat of each in its proper place, and be as succinct as we can, we will divide these Funeral Ceremonies into such as were us’d to Persons when they were dying, or else perform’d afterwards to their dead Corps.

[Sidenote: Custom of kissing the Dead.]

_First_, It was a Custom among the _Hebrews_ to kiss the Dead, as appears from _Gen._ 50. 1. _Joseph fell on his Father’s Face, and wept upon him, and kissed him_: whereby he express’d his sincere Affection to his deceas’d Parent, notwithstanding by his Death he was for ever to be separated from him, yet his Filial Duty still remain’d ready to perform those Offices due to the Dead, such as _Embalming_, and the like. This Custom of kissing the Dead seems likewise to be taking a solemn leave of them at their departure out of this World, till they should have the happiness of meeting them in another. But the _Romans_ had a different Sense of this Matter, for when the sick Person was just expiring, the nearest Relation or Friend, by a Kiss receiv’d his last gasping Breath, whereby they imagin’d the Soul of the Deceas’d came out of his Body thro’ the Mouth, and was the same way transfus’d into and receiv’d by them; nor did they only kiss their Friend and Relation when just expiring, but also when his Body was going to be laid on the Funeral Pile. This the _Christians_ imitate now a days, when they likewise kiss the Deceas’d just as he is going to be nail’d up in his Coffin, or to be carry’d out to his Grave; but as for the other Ceremony, they have ever abhorr’d it as a most superstitious and ridiculous Opinion. Both the _Pagans_ and _Christians_ without doubt, look’d on Death as a Journey or Peregrination to another World, therefore by kissing their Dead, they took their solemn Farewel of them, as we do when we part with a Friend that is going to Travel, _&c._ Hereupon we always find written on their Tombs, _Abiit non Obiit_, and as _Grethserius_ relates, _Lib._ 1. _De Fun. Christian._ when the _Greeks_ came to a Burying, both Friends and Relations kiss’d and took leave of the Dead in these words, _Vade, cum Natura nos vocaverit, sequemur_. _Go, when Nature calls, we’ll follow._ But let the Cause be what it will that induc’d the Ancients to kiss their Dead, it were better totally to forbear it, since to the Dead they are of no use, and to a dying Man are rather a Disturbance than any Relief: Moreover, to the saluting Friend, those ill Scents and Vapours, which proceed from the Mouth and Nostrils of the sick Person, may be an infectious Breath, and prove not a little prejudicial to him; therefore it is in no wise either convenient or useful to kiss a Person that is just dying, or one that is already Dead.

[Sidenote: Closing the Eyes.]

The next Thing to be done after the Person was dead, was to close his Eyes, and this Ceremony was for the most part perform’d by the nearest Relation, as by the Husband for the Wife, _Et vice versa_, by the Wife for the Husband; also by Parents towards their Children, and by Children towards their Parents, and where such were wanting, one Friend did it for another. This Custom was in that esteem among the _Hebrews_, _Greeks_ and _Romans_, that the very Thoughts of having it perform’d by their Kindred, mitigated, in some measure, the Pains and Agonies of Death they underwent, whereby they dy’d in much greater content of Mind than they would otherwise have done; whereas on the contrary, they look’d on themselves not a little unhappy to die in a Place where no Relations or Friends were present to perform that Office. This appears by _Gen._ 46. 4. where _Jacob_ fearing he should die in his way to _Egypt_, by reason of his extream old Age, or the length of the Journey, and be thereby depriv’d of these Funeral Ceremonies; GOD to remove those fears and comfort him, told him, He should die in peace with his Children about him, and particularly that _Joseph should lay his Hands on his Eyes_, as the Text expresses it, which was as much as to say, he should close his Eyes, and take all other care of his Funeral.

Now why this Custom of closing the Eyes of the Dead was in such Esteem and Use among the Ancients, there seem to be two Reasons: _First_, It being natural to Men to die with their Eyes open, as _Santorellus_ in his _Post-Praxis Medic._ p. 18. Philosophically proves; and Death being compar’d to Sleep, they desir’d to have their Eyes shut, the better to resemble sleeping and taking their Rest. _Secondly_, They might perhaps desire it, that the By-Standers might not be offended at such an unpleasant sight as a staring Corps, with its Eyes and Mouth open, must needs present, which every one knows looks very ghastly: Besides, the noisom Smells of the fermenting Stomach were thereby hinder’d from making too swift a passage into the Room, and offending the Company. That it is therefore convenient to use this Ceremony none will deny, yet must it not be practis’d too soon, lest the Person it is to be us’d to be not actually dead, but only in an _Apoplexy_, _Lethargy_, or the like, and so by keeping his Mouth shut with a Muffler, be suffocated. Nor are his Eyes to be clos’d ’till after he is actually dead, lest they open again, as _Santorellus_ affirms they will; but this and other Ceremonies of the like nature, which can in no wise further Death, in case it should prove only an _Apoplexy_, &c. ought to be perform’d before the Corps be quite cold, for afterwards they are not easily to be brought to a graceful order, nor will make a handsom Corps, which the Ancients so much lov’d to see: Hereupon, in a short Time after the Person was dead, they clos’d his Eyes, [Sidenote: Shutting the Mouth,] shut his Mouth with a Muffler, plac’d his Head streight, brought his Arms to his Breast, his Legs close to one another, and then laid the whole Body, with its Members, in a natural form and posture. But before they proceeded to Anoint or _Embalm_ the Body, [Sidenote: Conclamation,] they were wont to make great noises, to rowse and awake, if possible, his fainted Spirits, and thereby fully satisfie themselves whether he were really dead, or only asleep. To the same purpose they wash’d the Body with warm Water, to the end that if it were only numm’d with Cold it might thereby be recover’d. It was a Custom among the _Greeks_ to make a mighty Noise with the tinkling or sounding of Brazen Vessels, [Sidenote: Sounding of Brazen Vessels.] but the _Romans_ us’d Conclamation, or a general Outcrie, set up at equal Intervals before the Corps, by Persons who waited there on Purpose, which was done as _Pliny_, Lib. 7. cap. 52. of his _Natural History_, and _Cornelius Celsus_, Præf. Lib. 1. _De Re Medica_, tell us, either because they hop’d by this means, to stop the Soul which was now taking its flight, or else to awaken its Faculties, which they thought might only be silent in the Body without Action; for sometimes such as have appear’d to be Dead, have come to Life again as _Kirmannus_, _De F. R._ Lib. 1. p. 104. affirms, and several Physicians have given many Instances of Persons, who being bury’d thro’ haste in _Apopletick-Fits_, _&c._ have afterwards come to themselves, and many times miserably perish’d for want of Assistance. For this reason the _Romans_, as _Pancirollus_ and _Servius_ observe, lest they should be bury’d alive, kept the Bodies seven or eight Days, call’d upon them at Intervals, wash’d them with warm Water, and lastly us’d _Conclamation_ before they burn’d them, which was their manner of Burial. But _Santorellus_ in his _Post-Praxis Medica_, p. 25. proves _Conclamation_ to be a useless and insignificant Custom. _First_, he says, It is ridiculous to use it to such as we are satisfy’d are really Dead, from the nature of their Disease and other Symptoms. And, _Secondly_, To those that we are doubtful of, as in case of _Lethargies_, _Apoplexies_, _Hysteric Passions_, _Syncopes_, &c. Since therefore this is no certain Rule to inform us, these Persons being many Times neither sensible of burning nor large Scarifications, How can we expect to excite them by Clamours? This also is confirm’d by an Experiment of _Galen_’s, _viz._ Whether a Woman was really Dead that lay in an _Hysteric Passion_; but it was so far from proving effectual, that when she came to her self, she declar’d she knew nothing of what had been done to her. ’Tis true in small _Syncopes_ it may perhaps rowse the Spirits a little, but in Soporous Diseases, it is commonly an uncertain and ineffectual Remedy, therefore never to be trusted, so that we may pronounce it to be a Ceremony neither necessary to be us’d, nor useful to know whether the sick Person be dead or alive.

[Sidenote: _Washing_ the Corps.]

The Custom of _Washing_ and _Anointing_ the Corps was in no wise peculiar to the _Romans_, but us’d likewise by the _Hebrews_, _Greeks_, _Trojans_ and _Christians_, nay, in almost all the civiliz’d Parts of the World, yet ’tis certain it ows its Original to the Invention of the _Egyptians_. That it was us’d in the Primitive Church, appears by the Words of the Apostle, _Acts_ 9. 37. _And it came to pass in those Days she (Tabitha) was sick and dy’d, whom when they had wash’d, they laid in an upper Chamber._ Also _Johan. Chrysost._ as we find in _Theodoret_, Homil. 84. _Alphonsus Salmeron_, Tom. 10. _De Sepultura Christi_; and others affirm Christ’s Body was wash’d before it was anointed. We read in _Plutarch_, that _Philippus Libertus_ wash’d the Body of _Pompey_ with Salt Water, which perhaps might be either because it was more Abstersive, or that it help’d to prevent Putrifaction, and it is not improbable the _Egyptians_ might have been accustom’d to wash the Body with the same Pickle they us’d in the Salination, or with _Phænician_ Wine, which they wash’d the Entrails and inside of the Body with, in order to the _Preserving_ and _Embalming_ it: But more commonly the Ancients us’d warm Water, both that they might thereby cherish and comfort the benumb’d and lifeless Limbs, and invite the natural Heat again into the Body, by doing which they better satisfy’d themselves whether the Body were really dead or not, and also that if it were past recovery, they might by thus cleansing the Body from all Filth and Purgings at the Nose, Mouth or lower Belly, render the Corps more decorous, and sightly, as ’tis a Custom among many at this Day, to comb the Hair, shave the Beard, and perfume the Corps with sweet Odours.

Two other Reasons are given for washing a dead Body, _First_, That it might be the fitter for anointing. _Secondly_, _Johannes Buxtorfius_, in _Synagog. Jud._ cap. 35. says, That it might be pure and clean when it came to give an account of its Sins. These Ceremonies were carefully practis’d among the _Jews_ as well as the _Greeks_ and _Romans_, according to what _Maimonides in Tract. de Luctu_, Chap. 4 Sect. 1. observes, _Mos vel Consuetudo est in Israel, circa Mortuos & eorum Sepulturam, ut cum quis mortuus est, ejus Occulos occludant, & si Os ipsius fuerit apertum, Maxillas ejus ligant, ne iterum aperiatur. Obturatur etiam locus, per quem Excrementa ejiciuntur, sed hoc postquam Corpus fuerit Lotum._ _It was a Custom among the_ Israelites, says he, _towards the Dead and their Burial, that whenever any one was departed, they closed his Eyes and shut his Mouth (keeping his Jaws close with a Muffler) that it might not open again. Then they stopp’d the vents of the Body, and lastly wash’d it._

[Sidenote: Anointing the Body.]

After the Body was wash’d, it was _Anointed_, which strictly speaking, was _Embalming_, and differ’d in nothing but preserving the Corps for a longer or shorter space, pursuant to the manner of performing it, the nature of the Drugs, or composition of the Ointment. This Custom of anointing the Dead was very common among the _Egyptians_, as _Pliny_ in his _Nat. Hist._ Lib. 2. Cap. 37. writes, _Egyptiis Mos est Cadavera adservare Medicata_. _It is a Custom among the_ Egyptians _to keep their Bodies Embalm’d_, that is, anointed and preserv’d by Aromaticks. This anointing was perform’d on the outside of the Body, with a composition of bitter and Aromatick Ingredients, after which, they stuff’d the inside with the same dry Spices and Gums as were us’d in the Ointment; in doing which, and rouling or dressing the Body, they spent Forty Days. _Diodorus Siculus_, Lib. 1. _Bibliothecæ_, No. 91. says, _After they had wash’d the Body with Palm-Wine, wherein Aromaticks had been boil’d or steep’d, they first anointed it with Ointment of Cedar, and then with that of Myrrh, Cinnamon, and other Drugs_. This not only preserv’d the Corps, but also made it fragrant and sweet, and of this Ceremony the _Egyptians_ were the first Inventors. From them the _Hebrews_ deriv’d their Custom of _Embalming_, which was us’d chiefly towards their Kings or Great Men. The first of this kind was when _Joseph_ commanded the Physicians of _Egypt_ to _Embalm_ his Father _Jacob_, Gen. 50. 2, 3. from whom the _Jews_ learn’d it, and brought it with them into the Land of _Canaan_: [Sidenote: The _Hebrews_ Embalming different from that of the _Egyptians_.] But this manner of Anointing or _Embalming_ among the _Hebrews_ was very different from that of the _Egyptians_, for their Method was Thirty, Forty, and sometimes Seventy Days in performing, and that by Balsamic Matters put into the Cavity of the Body, they first taking out the Bowels and Entrails; but the _Hebrew_ way was one short anointing and applying Aromatick and Balsamic Ointments to the external Parts, without any Embowelling, and this was done rather out of Respect to, and Veneration of the Dead, than to prevent any Putrifaction. Thus we read of King _Asa_, 2 Chron. 16. 14. _That they bury’d him in his own Sepulchre, which he had made for himself in the City of David, and laid him in the Bed which was fill’d with sweet Odours and divers kinds of Spices, prepar’d by the Apothecaries Art, and they made a great Burning for him._ That is, they laid his dead Corps on a Bed fill’d with such Aromaticks, prepar’d by the Apothecary, as were wont to be us’d in _Embalming_, and afterwards burn’d sweet Odours and Perfumes at his Funeral. Now this was accounted very Honourable to be done at the Exequies of Kings, and was afforded King _Zedekiah_, tho’ he dy’d in a strange Land, _Jerem._ 34. 5. Hereby it appears, thro’ the length and injuries of Time, they might lose that Art of _Embalming_ which the _Jews_, their Ancestors, had learn’d from the _Egyptians_, or else had their Tradition so confusedly left to Posterity, that they were forc’d to deviate from the antient Custom; for the best construction we can put upon _Embalming_ of the latter Ages, was anointing the Corps with bitter and Aromatick Ointments, compounded by the Apothecaries, [Sidenote: _Jewish Embalming_ rather a Ceremony than Preserving the Corps.] which nevertheless was rather a Ceremony, and render’d the Corps sweet and fragrant, than prevented Putrifaction. Thus the most devout _Nicodemus_ and _Joseph_ of _Arimathea_ Embalm’d the Body of Christ, both out of the Respect they bore him, and according to the Custom of their Nation. Thus, says the Text, _They took the Body of Jesus, and wound it in Linnen-Cloaths, with the Spices_ (_viz._ about an Hundred weight of Myrrh and Aloes) _as the Manner of the Jews is to bury_, John 19. 40. Likewise Holy _Mary_ anointed the Feet of Jesus, whilst alive, with a most costly and rich Ointment of Spikenard, which was done by way of Anticipation in order to his Burial, as the Words of our Saviour himself imply, _John_ 12. 7. So also without doubt _Lazarus_, who was no mean _Jew_, was Embalm’d, nevertheless _Martha_ fear’d he stunk, tho’ he had been Dead but four Days, _John_ 11. 39. Thus you see the more Modern way of _Embalming_ among the _Jews_, was only anointing the Body with an Ointment compounded of sweet Spices, whose chief Ingredients were Myrrh and Aloes, and which was not only very grateful to the Smell, but also dry’d up the Humidity of the Body, preventing an immediate Putrifaction, and likewise by its bitterness kept the Worms from eating it. The Custom of such like anointing the Dead was moreover very common among the _Greeks_, insomuch, says _Athenæus_ Lib. 15. that they studied what Ointments were most agreeable and fitting for every Member of the Body. From them it descended to the _Romans_, and was accounted one of the most commendable Actions of this Life, as being an Honour which appertain’d to the Dead, as _Pliny Nat. Hist._ Lib. 12. cap. 1. relates, wherefore after they had wash’d the Corps, they anointed it, says he, with Odoriferous and Aromatick Ointments. The _Babylonians_ either anointed their Dead with, or laid them in Hony. The _Persians_ and _Scythians_ did the same with Wax. The _Æthiopians_ with a sort of Parget; and others us’d Compositions either of _Salt_, _Nitre_, _Asphalt_, _Bitumen_, _Cedar_, _Balsam_, _Gypsum_, _Lime_, _Petrole_, _Naptha_, _Turpentine_, _Rosin_, or the like, of which see _Kirkmannus de F. R._ p. 62.

[Sidenote: _Anointing_ the _Dead_ to what purpose us’d.]

Now the general Intention of these Anointings, was either that such Bodies as were to be bury’d might thereby smell sweet and pleasant, and be kept a long while uncorrupt, or else that those that were to be burn’d might not only catch Fire the sooner; but also to the end the Air might be perfum’d by the sweet smelling Ointments and Balsams, and thereby the Stench of the burning Flesh not be perceiv’d. Others give a threefold Reason for this sort of _Embalming_, as, _First_, A Physical, That all Stench and Putrifaction might be driven away from the Body. _Secondly_, A Civil, That it was a principal Honour exhibited to Just Men. And, _Thirdly_, A Mystical, It being a Testification of our Faith in the Resurrection of Bodies, and a _Symbol_ of future Incorruptibility. _Vide Quenstedt De Sepult. Vet._ p. 85.

[Sidenote: _Attiring_ the Corps,]

After the Body was _wash’d_ and _anointed_, they wrapp’d it in fine Linnen, and drest it in a proper Habit. The first is only to be understood a Winding-Sheet, either intire, or in two, three or more pieces, fitted to the Head, Trunk and Limbs of the Body, bound on with Roulers; but the latter was various according to the sort of Garment, or Quality of the Deceas’d: The first was usually white, prepar’d by some Woman or Friend in the Persons Life-Time, on purpose for this particular use; the other was of divers colours, as Purple, Scarlet, _&c._ and of several degrees of Richness, according to the Rank, Quality or Profession of the Deceas’d, or as he had perform’d any extraordinary Exploit in War, or otherwise honourably behav’d himself for the Honour of his Country. So that as the one was such as he usually wore in his Life-Time, the other was more Splendid, and given for a Reward to his Virtues. Hence it is the Dead were term’d proud, as having never wore so rich a Garment during their Lives, says _Sosia apud Plautum in Amphitruone_. This Custom is said to have been first us’d by the _Greeks_, but if we enquire more strictly into it, we shall find this, as well as other Ceremonies, owes its Origin to the _Egyptians_, tho’ the manner of performing it be different; [Sidenote: With fine _Linnen_ and a _Vest_.] for the _Greeks_ cover’d their Dead from Head to Foot, first with fine Linnen, and then put over that a white Vest, which was a sort of _Pallium_ or Cloak they wore commonly when alive. So likewise the _Athenians_ and _Lacedemonians_ dress’d their Dead in a Garb suitable to every ones Condition, and honourably adorn’d such as had behav’d themselves well in War with a Purple or Crimson Vest, as _Alexander Sardus de Mor. & Rit. Gent._ Lib. 1. cap. 25. relates. As the _Greeks_ put on their Dead the _Pallium_, so the _Romans_ us’d their _Toga_ or Gown, conformable to every One’s degree. That ordinarily us’d at the Funerals of vulgar Citizens was also white, but the Richer sort, as likewise those that had acquir’d Honour by their Valour and Vertue, were more splendidly Attir’d and carry’d out in State in the view of the Public, so that any one might know the Face and Sex of the Deceas’d from the manner of their Cloaths and Ornaments. Now this was so well observ’d by the Ancients, that as _Juvenal_, Satyr 3. informs us, in some parts of _Italy_, tho’ the Inhabitants were so rude as not to wear the _Toga_ whilst they liv’d, yet would they not want it at their Deaths:

_Pars magna Italiæ est, si verum admittimus in qua, Nemo Togam sumit nisi Mortuus._

Some distant Parts of _Italy_ are known, Where none but only dead Men wear a Gown.

Also the _Jews_ us’d to wrap their Dead in fine Linnen, but differ’d from others in this respect, That they did not hold it lawful to dress the Body of a Prince in a more costly Garment than others had, and as _Cl. Salmasius apud Tho. Bartholinum de Latere Christi aperto_, p. 377. observes, the Body of our Saviour was only wrapp’d in fine Linnen, his Head in a _Sudarium_ or Handkerchief, and the whole swathed up from Head to Foot, with Rowlers like to the Swathes of Children. _John Henry Heiddegger in Dissert. de Sepult. Mort._ Sect. 30. divides this Linnen into three sorts: _First_, A short piece, which was call’d _Sudarium_. _Secondly_, A longer, nam’d _Syndon_. And, _Thirdly_, That which kept both these on, bound up the Hands and Feet, and cover’d the rest of the Body, was term’d _Fascia_ or a Swathing-Band. This seems clearly intimated in the Gospel of St. _John_, 11. 44. _And he that was dead came forth, bound Hand and Foot with Grave-Cloaths, and his Face was bound up with a Napkin_: Therefore we are to understand, as the Evangelist here speaks of _Lazarus_, that the Arms were laid close to the Body, so that they almost reach’d the Knees, and afterwards rowl’d up together with it; [Sidenote: Why the _Body_ should be _Cloath’d_.] but it may perhaps be ask’d why the Body should be Cloath’d at all, and why it might not be as well carry’d out Naked and uncover’d? To this _Antonius Santorellus_ in his _Post-Praxis Medica_, p. 104. answers, That all Nations have taught the Body ought to be Cloath’d, since no Man has hitherto every been so immodest as not to be asham’d of his own Nakedness; for altho’ this seems to signifie nothing to the Dead, who are without Sense or Shame, yet because the Eyes of the Living are offended at the Nakedness of the Body, all have for that Reason thought fit to Cloath their Dead: Moreover, not only Deformity is thereby remov’d from a Corps, but we thus procure as much as possible that it may appear Comely, and besides ’tis more decent to see a Body Cloath’d than Naked. On this account the _Greeks_ Cloath’d their Dead in white Vests or Garments, [Sidenote: Why with _white Vests_.] by reason of the purity of that Colour, White, according to _Plutarch_ in _Problem._ being alone sincere, pure, and no ways infected, so that the Dead seem to be render’d in a manner simple, pure and separate from any mixture: But at length a certain Luxury of Ostentation crepp’d into these Habits, wherefore the _Spartan_ Law-Giver _Lycurgus_, order’d that Persons of the greatest Valour and Worth should be bury’d in nothing but a red Coat, which was the common Dress of Soldiers, and that the rest should be deny’d even that; for he thought it wholly absurd and unreasonable the Dead should be deck’d with superfluous Ornaments and Riches, therefore neither Ointments nor Perfumes were us’d in that Common-Wealth, being look’d on as conducing nothing to the Felicity of the Dead, and therefore unworthy of the _Lacedemonians_ Gravity. Thus St. _Jerom_ inveighs against them: _Cur & Mortuos vestros auratis obvolvis Vestibus? Cur Ambitio inter Luctus, Lacrymasq; non cessat? An Cadavera Divitum, nisi in serico, putrescere nequeunt?_ _Why do ye Cloath even your Dead in Cloth of Tissue? Whence comes Ambition to continue amidst Grief and Sorrow? Cannot a Rich Carcass, think ye, rot out of a Silk-Covering?_ St. _Chrisostom_ also thus exclaims: _O inanem Gloriam! Quantam in Luctu Vim, quantam Amentiam ostendit!_ _O empty Glory! How does it exert it self in Grief, how discover its Madness!_ Likewise in _Homil._ 84. he thus writes, _Tu cum audieris Nudum Dominum resurrexisse, cessa, quæso, ab insana Funeris impensa. Quid sibi hoc superfluum vult & inutile Dispendium, quod ipsis, qui faciunt, plurimum affert Detrimenti, Mortuis nullum Utilitatem vel Damnum potius? Sumptuosa namq; Sepultura nonnunquam Causa est, ut Fures Cadaver effodiant, & nudum & insepultum projiciant._ _Thou when thou shalt hear thy Lord rise from the Dead, naked and unadorn’d, refrain, I beseech thee, from thy vain Funeral-Expences. What signifies all this superfluous and unprofitable Charge, which many times prejudices the Living, yet never does any Good to the Dead, but rather Harm? For oftentimes it happens a costly and sumptuous Interment, tempts Thieves to dig up the Rich Carcass, and throw it out Naked and unbury’d._ Hence St. _Austin_, speaking of his Mother, says, _Illa iminente Die, non curavit Corpus suum sumptuose contegi_. _She with her last Breath did desire her Body might not be splendidly Interr’d._ Notwithstanding this, the aforesaid St. _Chrisostom_ approves the use of these Things in a moderate way; for after he had so severely inveigh’d against them, he thus concludes, _Non ut Sepulturam tollam, dico absit, sed Luxuriam & superfluam Ambitionem_. _I am not for taking Burial wholly away, far be that Thought from me, but I would have Luxury and unnecessary Ambition retrench’d._

_Antonius Santorellus_ thinks the Body ought to be carry’d out cover’d, as well in respect to the Living as the Dead, to the Living, lest they may be offended by some small Perspirations of the Carcass, and to the Dead; lest being uncover’d, it might be more liable to external Injuries. For this Reason the _Egyptians_, who were wont to keep their Dead publickly in their Houses, richly attir’d them in fine Linnen, and adorn’d them with Gold and precious Stones; also painted them with Hieroglyphicks, thereby setting them forth in the most noble manner. Thus by such a kind of Cloathing as is us’d in Embalming, _viz._ wrapping in Cerecloth, _&c._ all other Inconveniencies are prevented, nor can it be thought so great a Vanity to Cloath a preserv’d Corps as one that is corrupt and putrifying; but we may allow it reasonable enough to adorn such in a moderate way, suitable to its Quality.

[Sidenote: _Crowning_ the _Dead_.]

When the Body was dress’d, they Crown’d it, which Custom was first us’d by the _Greeks_, _Lacedemonians_ and _Athenians_, from whom it descended to the _Romans_: Now if the Deceas’d had, thro’ Valour in War, obtain’d but any one of the honourary Crowns, it was put on his Head, and carry’d out with him to his Burial; and this, to the end the Reward of Virtue might in some measure be enjoy’d after Death. For this reason _Cicero_ observes, _Lib._ 2. _De Legibus_, That the Laws commanded that Crown which was gotten by Virtue, should, without fraud, be put on him that obtain’d it, and that such Ornaments of Praise belong’d to the Dead. Other Persons were Crown’d with Chaplets of Flowers and green Branches, such as Lillies, Roses and Violets, Olive and Bay-Leaves, and the like precious Flowers and Plants. With these they likewise adorn’d the Couch the Body was to lye on, as the _Jews_ did theirs with sweet Odours and Spices, as we have before observ’d of King _Asa_, 2 _Chron._ 16. 14. Also in like manner as we at this Day fill Coffins with the like Perfumes, or for want of them, with sweet Herbs and Flowers, _viz._ Rosemary, Lavender, Marjoram, Time, Flowers of Jessamin, Orange, Lillies of the Valley, _&c._

[Sidenote: Whence Deriv’d, and to what End.]

This Ceremony of _Crowning the Dead_, _Suidas_ thinks was either taken from the _Games_, wherein the Conquerors were rewarded with Crowns of Leaves, signifying the Dead had finish’d their Course, or was design’d to express the unmix’d and Everlasting Pleasures the Dead were to enjoy upon their Removal out of this sinful and troublesom World, for Garlands were Emblems of Mirth and Rejoycing, therefore usually worn at Banquets and Festivals. The same may be observ’d of Ointments and Perfumes, the constant Concomitants of Gaiety and Joy. But whatever was the cause of these Customs being so generally observ’d by the _Heathens_, it was not approv’d by the Primitive _Christians_, but look’d on as little less than Idolatry, as may be particularly seen in _Minutius Fælix_ in _Octav._ p. 109. and in _Tertullian de Corona Mil._ Nevertheless, _Antonius Santorellus_ in his _Post-Praxis Medica_, p. 151. says, _If Crowns were invented as Ornaments, and to preserve Health, Pleasure and Virtue, why may not the Dead be Crown’d? And since those who fought boldly and strenuously, were among the_ Heathens _adorn’d with various sorts of Crowns, why may not the_ Christians, _who fight for Eternal Health, and overcome more powerfull Enemies (the Lusts of the Flesh) be thought more worthy of such Crowns?_ Nor has it displeas’d some _Christians_, tho’ perhaps it might the _Primitive_, to carry a Garland before the Corps, or fill the Coffin, or strow the Way or Grave with Flowers, and this without any manner of Superstition. Thus _Prudentius_ a _Christian_ Poet writes:

_Nos tecta fovebimus Ossa, Violis & Fronde frequenti, Tumulumq; & frigida Saxa, Liquido spargemus Odore._

We on the cover’d Bones o’th Dead, Sweet Violets and Leaves will strow, Whilst the Tomb, that cold hard Bed, Shall with our liquid Odours flow.

[Sidenote: Laying out the _Corps_.]

The next Ceremony that follow’d, was laying out the Corps, which after it was Wash’d, Anointed, Cloath’d and Crown’d, was brought from the inner part of the House into the Porch or Entrance, and laid at the very Threshold. The poorest People were laid on the Ground or a Bier in an ordinary Coffin, _&c._ But the richer Sort on a Bed or Couch, adorn’d sometimes with Jewels, Arms, Books and other Things in which they most delighted whilst they liv’d, but commonly with all kinds of fragrant and precious Flowers. Now the Reason why they thus plac’d the Corps in public View, was that all Persons might satisfie themselves whether the Deceas’d had any Wounds, or other Marks of an untimely and violent Death. The like Custom we have in those we call _Searchers_, who are to examine into the Cause of the Persons Death, make their Report accordingly, and give an _Affidavit_ thereof: It may be farther observ’d, the Feet of the Deceas’d were always turn’d next the Door or Gate, to shew they were never to return after they were thus carry’d out. _This Custom_, says _Pliny_, _is but according to the Course of Nature, for we usually come into the World Head foremost, but are carry’d out the contrary way_, of which see _Kornmannus de Mirac. Mortuor_, Cap. 58. Whilst the Body lay in this Place, ’twas customary to give it constant Attendance, to defend it from any Violence or Affront that might be offer’d. The Corps being thus decently laid out on the Couch or Bier, is now rightly compos’d for Sepulture, and in a readiness to be carry’d out to the Grave, so soon as these Ceremonies shall be ended; the next Thing therefore we have to speak of is the _carrying it out_ to be Interr’d.

[Sidenote: _Carrying forth_ the _Corps_.]

Thus much was done before the Funeral, at it we may take notice of two Things, the _Elatio_ or carrying forth, and the _Act_ of _Burial_. What concerns the first of these will appear by our observing the _Day_, _Time_, _Persons_ and _Place_; what _Day_ after the Person’s decease was appointed for the Funeral is not well agreed on, nor does it seem to have been limited, but was various, according to the Custom of the Country, or Circumstance of the People. _Alexander ab Alexandro_ in Lib. 3. cap. 7. _Gen. Dier_, tells us Bodies were kept seventeen Days and as many Nights before they were Interr’d. Also _Servius_ was of Opinion, the Time of _Burning_ the Dead was the Eighth Day after Death, and the Time of _Burying_ the Ninth; but this must only be understood of the Funerals of Great Persons, which could not be duly solemniz’d without extraordinary Preparations, whereas Men of inferior Rank, were committed to the Ground without so much Ceremony and Pomp. The antient Burials seem to have been on the Third and Fourth Day after Death, nor was it unusual to perform Solemnities, especially of the poorer Sort, on the very Day of their Death, yet are there many Instances to prove no set number of Days were observ’d; however, this Care ought particularly to be taken, that the Dead be not carry’d out too soon, for thro’ too much haste, it has sometimes happen’d the Living have been bury’d for the Dead.

The _Time_ of carrying forth the Corps was likewise various, [Sidenote: By some us’d in the _Day_ and by others in the _Night_.] and us’d either in the Morning, at Noon, or in the Night, according to the Custom of the Country, or Conveniency and Condition of the Person deceas’d. Thus the _Athenians_ made their Funeral Processions before the Sun-Rising, and the _Greeks_ perform’d the like Ceremony in the forepart of the Day, or about Noon: So also the _Hebrews_ bury’d their Dead in the Day-Time, as _Sopranes_, _David. dig._ fol. 487. asserts; but the _Romans_ made use only of the Night, as the name of Funeral, _Servius_ thinks, denotes, being, as he says, deriv’d _a Funalibus_, from the Torches, in like manner as the _Vespillones_ (Bearers) were so call’d from _Vesper_ the _Evening_; yet this Custom was not long observ’d at least in publick Funerals, tho’ it seems to have continu’d in private ones, nevertheless, the carrying of Torches and Tapers still remain’d in practice, even when the Dead were bury’d in the Day-Time. This was a greater extravagance than the other, inasmuch as tho’ in burying by Day they at first intended to suppress the Charge of Torches, _&c._ yet at last they not only burn’d these in vain to light the Sun, but also increas’d all other Funeral-Expences to that degree, that Laws were fain to be made to restrain them; but, omitting such superfluous Ceremonies, we must grant the Day-Time to be the fittest for publick Funerals, and the Night for private ones, both which have been us’d indifferently, as Occasion serv’d, as well by the _Primitive Christians_ as others: The first were chiefly chosen whilst they were in a quiet State, but the latter were made use of in Times of Persecution.

[Sidenote: How _carry’d forth_ to the _Grave_.]

Now as concerning the Act or manner of _carrying forth_ the dead Body, from the House wherein it was prepar’d for Burial, to the place where it was to be interr’d, it is said of the antient _Grecians_, that they carry’d such out without any support, tho’ it was a more frequent Custom in the antient Church to bear the Dead on Mens Shoulders; afterwards they plac’d them in a Coffin, on a Bier, Bed, or Couch of State, and so convey’d them to the Sepulchre on their Shoulders. This Duty was generally perform’d by the next Heir or nearest Relations, and sometimes the Magistrates, Senators or chief of the Nobility bore the Bodies of those who had deserv’d highly of the Common-Wealth, of which see several Examples in _Quenstedt_, p. 114. but Persons of meaner Rank, nay, and sometimes even Great Men, that had been hated by the People, were carry’d forth to their Burial by the _Vespillones_ or _Sandapilarii_, that is, the Sextons or common Bearers, who liv’d by that Employ, and in this last way of bearing out the Dead, we may suppose them to have us’d the _Sandapila_ or common Bier, as the others did the _Lecticæ_ or _Lecti_, that is, the Litters or Beds; for the _Romans_ us’d two sorts of Biers, the one call’d _Lectica_, which was for the Rich, and the other _Sandapila_, for the Poor. We read of this Bed in the carrying forth of _Abner_, 2 _Sam._ 3. 31. where the Translation is, that _King David himself follow’d the Bier_, which word in _Hebrew_ signifies a Bed. How this was wont to be perfum’d with Spices and deck’d with precious Flowers has been intimated before, as also how the Corps was Dress’d, Crown’d and expos’d to public View; but here we will take notice of the Pride and Vanity of the _Romans_, who were accustom’d to Paint or put a beautifying Wash on such whose Faces were deform’d, that they might thereby appear handsomer while Dead than Living, which Custom is said to be us’d even in _France_ and _Italy_ at this Day; but in case the Visage were very much distorted by its Change, bruis’d by the fall of an House, maim’d by any other Accident, or the like, so that it was not fit to be seen, then were they wont to throw a Covering or Pall over it.

[Sidenote: _Persons_ at the _Funeral_.]

The Persons present at Funerals were the Dead Man’s Friends and Relations, who thought themselves under an Obligation to pay this last Respect to their deceas’d Parent or Friend, who commonly had Legacies left in his Will, that they might appear in decent Mourning, and accompany the Corps with greater Solemnity: Besides these, others were frequently invited to encrease the Funeral-Procession, but this only where the Laws did not restrain such Pomp as they sometimes did in some Places, either to prevent the Disorders that often happen’d at such promiscuous Meetings, or to moderate the excessive Charges of Funerals.

[Sidenote: The _Mourning-Habit_.]

The Habit these Persons wore was not always the same, for tho’ they sometimes put on Mourning, and, in common Funerals, retain’d their ordinary Apparel, yet were the Exequies of Great Men commonly celebrated among the _Pagans_, with expressions of Joy for the reception of the Dead into Heaven. The Herse was follow’d by abundance of Men and Women cloath’d in white Garments, and bedeck’d with Garlands, as is usual in Festival-Solemnities. The Funeral was solemniz’d with _Pæans_, or Songs of Triumph, and Dances: This Custom was in use among the _Greeks_. The _Chineses_, _Syracusans_ and _Argives_ mourn’d in white, as did also the antient _Romans_; but after their Empire was settl’d they us’d black. The _Hebrews_, &c. mourn’d in black; the _Carthaginians_ hung their Walls with black, whence at this Day, to show the greater demonstration of Grief, Palaces of Emperors, Kings and Princes, as likewise Churches and Houses of private Persons, are upon like occasions us’d to be hung with black, which Custom was anciently practis’d by many Nations, by reason this Colour was accounted the most agreeable to Mourning and Sorrow.

[Sidenote: The Funeral _Procession_.]

Next we shall speak of the Funeral _Procession_, and of such Persons as went before and usually follow’d the Funeral-Bed: When the Herald had marshall’d all in good Order, the Procession began to move, and we are to take notice it was often made on Horseback or in Coaches; but at the Funerals of Persons, to whom a more than ordinary Respect was due, all went on Foot: First march’d the Musicians with Trumpets, Flutes, Cornets, Pipes and other Musical-Instruments, sounding most sorrowful and mournful Notes; next came the _Præficæ_ or Women hir’d to mourn and sing doleful Songs in Praise of the Deceas’d: These us’d strange Shriekings and Gesticulations, beating their Breasts, tearing their Hair and the like, so that by their false Tears and feign’d Sorrow, they mov’d others to cry in good earnest. These foolish Songs and ridiculous Incantations _Justinian_ the Emperor prohibited, introducing in their room Psalms and Hymns, which among the _Christians_ continue to be sung before the Corps even at this Day, and that to cherish their Hearts and allay their Grief. If the Deceas’d had been eminent for his Warlike Atchievements, then the Arms, Standards and other Trophies taken by him were usually carry’d before him. Next follow’d the Priests and Religious Orders, tho’ the ordinary way was for the Body to go first and the rest to follow, whereby the Survivors were put in mind of their Mortality, and warn’d to remember they were all to go the same way the Deceas’d had gone before them: Then immediately after the Corps came the Relations or true Mourners, apparell’d in proper Habits, and the Women with their Hair dishevell’d and their Faces cover’d with Veils; the rest follow’d at some distance, and the Funeral-Pomp was clos’d up by the common People.

[Sidenote: Manner of _Mourning_.]

But to speak somewhat of the antient Manner of _Mourning_, you must know that was various according to the several Customs of Countries, yet this may be laid down as a general Rule amongst most Nations, that the better to express their Sorrow for the loss of a deceas’d Relation or Friend, they on occasion of his Death differ’d as much as could be from their ordinary Habit and Behaviour. Hence Mourners in some Cities demean’d themselves after the same manner that in other Countries express’d Joy, and what was esteem’d Rejoycing in some was in others a token of Sorrow: For Example, in some Places it was customary to wear short Hair, where long was a token of Mourning, but in others, where long Hair was in Fashion, Mourners were accustom’d to shave themselves. The most usual ways, whereby the Ancients express’d their Sorrow, was by refraining from Musick, Banquets and Entertainments, from Garlands or Crowning themselves, from Wine and strong Drink, and in a Word, from every thing that occasion’d Mirth, or look’d Gay and Pleasant: Such things were not judg’d fitting to be admitted into so melancholly a Society as that of Mourners, to whom even the Light was to be odious, and nothing desirable but Darkness and lonesom Retirements. These they thought best suited with their Misfortunes, and therefore sequester’d themselves from all Company and publick Solemnities, nay even refrain’d from the very Comforts and Conveniences of Life. They usually confin’d themselves within Doors, and abstain’d from all Luxury, Ointments, Baths, Venery, _&c._ and on the contrary fasted and put on black Habits, differing not only in Colour from their ordinary Apparel, but also in Value, being only of a course and cheap Stuff. They sprinkl’d Dust on their Heads, nay, rowl’d in the very Dirt, thinking they shew’d the greater Sorrow and Dejection by how much they were the more dirty and nasty. These Customs were likewise practis’d in the _East_, whence we find so frequent mention of Penitents lying on the Ground, and putting on Sackcloth and Ashes: [Sidenote: With Sackcloth and Ashes.] They were so far from wearing good Apparel, that they frequently burn’d their richest Goods and Cloaths, and rent and tore what they had off their Backs, on the first news of any great Calamity: Thus _Reuben_ did, _Gen._ 37. 29, and Verse 34. _Jacob rent his Cloaths, and put Sackcloth on his Loins, and mourn’d for his Son many Days._ So in the 2 _Samuel_ 3. 31. _David_ commanded his Servants to mourn for _Abner_; and thus also mourn’d _Hezekiah_, 2 _Kings_ 19. 1. See also _Nehem._ 9. 1. _Esther_, 4. 1. and _Lamentations_ 2. 10.

[Sidenote: Cutting and tearing their Flesh.]

They also on such occasions shav’d off their Hair, beat their Breasts, cut their Flesh, and with their Nails tore holes in their Faces, that they might appear the more deform’d and discontented. These frantick Actions, tho’ practis’d sometimes by Men, were more frequent among Women, whose Passions were more violent and ungovernable; they wore their Hair long, dishevel’d and carelessly flowing about, contrary to the usage of the Men who shav’d theirs. The _Heathens_ were so superstitious in these Ceremonies, that they extended the Practice of them to a higher degree than the _Jews_, for they hir’d feign’d Mourners to make frightful Howlings and sad Lamentations for the Dead, and were wont to cause even their Horses, Mules, _&c._ to share in their Sorrows, by shaving their Manes, and the like. These cruel and ridiculous Ceremonies were restrain’d by Laws made on purpose, to restrain such Excesses in Funerals; [Sidenote: Moderate _Weeping_ commendable.] nevertheless a moderate Sorrow and Mourning was never disallow’d, but on the contrary commended and promis’d as a Blessing to the Godly, and the want thereof threaten’d as a Malediction or Curse, _Isaiah_ 57. 1. _To mourn at the Interment of our Friends_ (says _Weever_, p. 16.) _is a manifest Token of our true Love_: By it we express that natural Affection we had to the departed Person, but this ought always to be with a Christian moderation, whereby our Faith towards GOD is demonstrated. He gave us natural Affections, and commanded us to love one another, and is not pleas’d such Love should end with our Friends Life, but rather that we should retain all due Respect to his Memory. _Antonio de Guevara_ in his 10th Letter, English’d by Mr. _Savage_, says, _The Heart of Man is tender, and not able to part with any Thing it loves without Concern_. This daily Experience teaches us even in Brutes, who will in like manner mourn for the Absence or Death of their Companions or Young; for this Reason our Author thus Expostulates, _Why should we not_, says he, _be allow’d to shed Tears and lament over the Graves of our Friends, since we are of a superiour Nature to Beasts?_ Some account Weeping a weakness and effeminacy, but there are sufficient Examples to prove the contrary, [Sidenote: Us’d by Kings and Patriarchs.] for if such great and wise Men as Kings and Patriarchs wept, surely a moderate Mourning for the Dead is justifiable and pious; nay, the Holy Scripture shews how those devout Men were commended who made great Lamentations over _Stephen_’s Burial. We read in the Old Testament how _Abraham_ mourn’d and wept for his Wife _Sarah_, Gen. 23. 2. and in _Chap._ 50. _ver._ 1, 10, 17. we find _Joseph_ wept over his dead Father _Jacob_, and mourn’d for him: So King _David_ follow’d the Bier of _Abner_ weeping, and when he came to the Grave, both he and all the People wept, 2 _Sam._ 3. 31, 32. At another Time, when he heard the News of his Sons being slain, _He arose and tore his Garments and lay on the Earth, and all his Servants stood by with their Cloaths rent_, 2 Sam. 13. 31. likewise Verse 33, 36. when it was told that _only Amnon was dead, The King’s Sons lift up their Voices and wept, and the King also, and all his Servants wept very sore_. At another Time he made great Lamentation for his Son _Absalom_, 2 _Sam._ 18. 3. nevertheless he did not allow of immoderate Grief and Mourning, but reprov’d it himself, as you may read, 2 _Sam._ 12. 23. and this because it was vain to do so, and could never recover the Dead; so that when he bewail’d the Death of _Saul_ and _Jonathan_, of _Abner_ and _Absalom_, it was out of Love to them, and by reason the Common-Wealth had a loss by some of their Deaths, and because others of them died in their Sins. These may be sufficient Reasons moderately to mourn for the Dead; but we read of several other good Men who wept on other Occasions, as the _Man of God_, 2 _Kings_ 8. 11. _Hezekiah_, 2 _Kings_ 20. 3. _Nehemiah_ 1. 4. and Christ himself, [Sidenote: By our _Saviour_.] who was never known to laugh, is recorded to have wept twice, once over the foreseen Desolation of _Jerusalem_, Luke 19. 41. and another Time over the Grave of _Lazarus_, John 11. 35. from which last, the _Jews_ collected his Love towards the Dead: Now as Weeping on the Death of a Friend expresses our Grief for the Loss of him, and is done out of Respect and Love to him, so does it likewise moderate our Passion and allay our Concern, [Sidenote: _Weeping_ allays Grief.] as _Ovid_ in his Epistles speaks:

_Flere licet certe, flendo diffudimus Iram._

We certainly may Weep, weeping allays our Grief.

And in the Fourth Book of his _De Tristibus_, Eleg. 3.

——_Est quædam flere Voluptas, Expletur Lacrymis, egeriturq; Dolor._

There is a certain Pleasure springs from Tears, They ease our Grief and sooth our coming Years.

Also St. _Ambrose_, speaking of the Death of _Valentine_, says, _Pascunt frequenter Lacrymæ, & Mentem allevant Fletus, refrigerant Pectus, & Mæstum consolantur: Est quoq; piis Affectibus quædam Flendi Voluptas, & plerumq; graves Lacrymas evaporat Dolor_. _Tears and Weepings oftentimes refresh the Mind, and comfort the afflicted Soul: There is a kind of Pleasure in Godly Passions, for frequently by many Tears Grief vanishes._ Likewise St. _Chrisostom_ makes this Comparison, _Quemadmodum_, says he, _per vehementes Imbres, mundus Aer ac purus efficitur; haud secus post Lacrymarum Pluvias, Serenitas Mentis sequitur & Tranquilitas_. _In like manner as the Air is purify’d and cleans’d by vehement Showers, so from a greater Effusion of Tears, a Serenity and Tranquility of Mind follows._ As for the other Uses of Weeping, see _Santorellus_ in his _Post-Praxis Medica_, p. 30. who writes Philosophically of its Nature and Cause.

[Sidenote: _Following_ the _Corps_.]

Besides these Mourners and Relations there follow’d a great number of Friends and Acquaintance to the Place of Burial; for it was not only look’d on as a Duty, but a religious Friendship to attend a Corps to its Grave. Thus we read, _Joseph went up to Bury his Father, and with him all the Servants of Pharaoh, the Elders of his House, and all the Elders of Egypt_, Gen. 50. 7. and this even from the Land of _Egypt_ to _Canaan_. So King _David_ and all his Servants follow’d the Bier of _Abner_, 2 Sam. 3. 31. and we read in _Luke_ 7. 12. that much People of the City of _Naim_ follow’d the Widow’s Son.

The Corps being brought forth to the Place of Burial, after the manner already describ’d, within or without the City, [Sidenote: The _Act_ of _Burial_.] the next Thing was the _Act_ of _Burial_. This has been perform’d various ways, but the two most common, were either _Burying_ or _Burning_, whether of which be the most eligible we shall next enquire into. Burial is the more antient, as having been us’d in the Primitive Ages by the _Hebrews_, _Greeks_, _Romans_, and most other Nations, yet the two latter _burn’d_ their Dead, as is pretended on the following Considerations. _First_, That Worms and such like vile Insects might be thereby prevented from corroding the noble Bodies of the Dead, and the Living be freed from the Infection and Stench of Carcasses rotting in the Earth. _Secondly_, Because Fire purefy’d the Dead, and was the quickest way of Incineration, or reducing Bodies to their first Elements, whereby the Soul being set at Liberty, might take its Flight to the Heavenly Mansions. _Thirdly_, Being so immediately reduc’d to Ashes, it could not be easily inform’d and mov’d about by the Devil, to the great Terror and Amazement of all People. And, _Lastly_, they likewise thought it secur’d them from the Exultation of the Enemy, in exposing and abusing their Corps, which last I take to be the true Occasion of Burning their Dead: For as _Pliny_ says, _Lib._ 7. _cap._ 54. _Sylla_ having dug up the Body of _Caius Marius_, his mortal Enemy, and fearing the like Fate, engag’d the People by an express Law, that they should for the future burn both him and others after they were dead, and this tho’ none of the _Cornelii_ his Predecessors had ever been burn’d. From hence it was the _Romans_ brought in the Custom of _Burning_ their Dead, which was perform’d after the following manner:

[Sidenote: _Burning_ the _Dead_.]

Having erected a _Pile_ in form of an Altar, made either of ordinary Wood, such as Oak, Ash, Olive, Pine, Fir, and the like resiniferous Trees, which caus’d it easily to catch Fire, or else of odoriferous, such as Cedar, Cypress, Mirtle, _&c._ They plac’d the Corps with the Couch thereon, and then set round about the Arms, Sword, Belt or Spoils taken in War of the Deceas’d, his best Houshold-Goods and richest Apparel, his finest Horses, Dogs or the like, and in the more barbarous Ages his Slaves, all which, having first slain the Beasts, _&c._ they burn’d together with him. In some Places the Wives flung themselves alive into the Pile, and were burn’d with their Husbands, and commonly all such Things as the Deceas’d most valu’d while they liv’d, besides abundance of rich Presents brought by Relations and Friends, all sorts of Perfumes and sweet Odours, such as Cinamon, Cassia, Frankinsence, _&c._ and odoriferous Oils and Ointments were burn’d with them, as we read the _Israelites_ us’d to do at the Burials of their Kings, as they did at that of _Asa_, 2 _Chron._ 16. 14. and other Places. When the Pile was burn’d down, the nearest Relations gather’d up the Ashes and Bones, [Sidenote: _Ossilegium._] and having wash’d them with Wine, Milk or Water, put them into Urns made of different kinds of Matter, such as Gold, Silver, Brass, Marble, Glass, Earthen-Ware, Cedar, and the like; then they pour’d out Tears upon them, which being catch’d in small Vessels call’d _Lacrymatoriæ_, were reposited with the Urn in a Tomb.

[Sidenote: Funeral _Oration_.]

An Oration or Funeral-Sermon was likewise solemnly pronounc’d in Praise of the Deceas’d, by a Person appointed for that purpose by the public Magistrate. When the Funeral was over, other Ceremonies were perform’d in Honour of the Dead as Festivals, which may be reduc’d to these three Heads, _Sacrifices_, _Feasts_ and _Games_.

[Sidenote: _Sacrifices._]

The _Sacrifices_ consisted of Liquors, Victims and Garlands; the Liquors were Wine, Milk, Water, Blood, Honey and liquid Balsam.

[Sidenote: _Feasts._]

The _Feasts_ were either Publick or Private: The Private were kept about the Tomb of the Deceas’d by the nearest Relations and Friends only, being prepar’d both for the Dead and Living. The Repast design’d for the Dead consisting commonly of Beans, Lettices, Bread and Eggs, or the like, was laid on the Tomb for the Deceas’d to come out and Eat, as they fancy’d he would. The Public Feasts were when the Heirs or Friends of some Rich or Great Dead Person oblig’d the People with a general Treat to his Honour and Memory.

[Sidenote: _Games._]

The Funeral _Games_ consisted of a great number of Gladiators, fighting with Beasts, _&c._ the Ancients thinking the Dead delighted in such bloody Sacrifices; but this Barbarous Custom of burning the Dead continu’d no longer than the Time of the _Antonines_, who being virtuous Princes abhorr’d such Cruelties, and therefore brought Burial again into Practice. Thus it plainly appears, Burial was not only more antient but more eligible than Burning, since one was admitted upon Choice and the other by Compulsion; for so soon as such cruel minded Persons were remov’d, Burial was again introduc’d: Besides, as it appears by Holy Writ and the Canon-Law, Burning was a most ignominious way of dealing with the Dead, to which none were expos’d but such as had lain with Beasts or their own Sex; and we at this Day only burn Female-Traitors, or such as have kill’d their Husbands, _&c._ thereby to show the Heinousness of their Crime; on the contrary, Sepulture was always esteem’d Honourable among GOD’s People. Thus the Patriarchs _Abraham_, _Isaac_, _Jacob_ and _Joseph_, as also _Moses_ were bury’d, and the last particularly by GOD himself, _Deut._ 34. 7. Likewise the Holy Fathers, St. _Austin_, St. _Ambrose_, St. _Gregory_, and most of the _Primitive Christians_ were for having their Bodies bury’d and not burn’d: [Sidenote: _Situation_ of the _Dead_ in their _Sepulchres_.] But as for the manner of Burying or placing them in their Sepulchres, that was various, according to the different Opinions or Customs of several Nations, a few of which we shall here relate. The _Egyptians_ set dead Bodies on their Feet, as _Solinus_ observes:

————_Ægyptia Tellus Claudit odorato post Funus stantia Busto Corpora._————

The _Egyptians_, when the Funeral-Pomp was made, Shut up in odorous Tombs the standing Dead.

The _Phænicians_ bury’d the Dead on their Backs, yet turn’d them to the West, in Imitation of the Setting-Sun, as the _Athenians_ did to the East in regard of its Rising. The _Nasamones_, a People of _Africa_, did not only for the greatest part die sitting, but also bury’d their Dead in that Posture, and the Inhabitants of _Megara_ plac’d their Dead with their Faces downwards: So _Diogenes_ desir’d to be bury’d, his Reason being, that as he believ’d the World would at last be turn’d topsie-turvy, he then should lye upright: Yet the general way was to lye with the Face upwards towards the Fountain of Life, and Abodes of the Celestial Gods, and to be so situated in the Grave, as to see the Rising-Sun. As for the _Christians_, they bury’d their Dead supine, as looking towards Heaven, where their sole Hopes were plac’d, and towards the East as waiting for the Resurrection.

Next let us consider the Places where the Ancients us’d to bury their Dead, and how they dug their Graves, and erected their Sepulchres and Monuments. In order to this you must know, _First_, That Sepulchres were not always of a kind, nor might all People be bury’d in the same Place of Sepulture, but proper ones were invented for different Degrees and Ranks, so that some were Public and some Private; some common or belonging to all, and others peculiar to one Family, and these again either built by the Persons whilst alive, or order’d by their Wills how they would have them erected after their Deaths. [Sidenote: _Monuments_ Built during Life.] Thus _Absalom_ in his Life-Time erected a Pillar to preserve his Memory in case his Issue-Male fail’d, 2 _Sam._ 18. 18. which Pillar, hewn out of a Rock or Quarry, he intended for his Sepulchre, and which, according to _Sandys_, is to be seen at this Day. _Augustus Cæsar_, in the 6th Year of his Consulship, built a Funeral-Monument for himself and Successors; but that Mausoleum, as _Xiphilinus_ writes, being full in the Time of _Adrian_, that Emperor rais’d himself a Tomb or Sepulchre near the _Pons Ælius_. Nay it was usual for such as were careful of their Burials, to provide their own Tombs in their Lives Time, and this for their better Satisfactions, with these or the like Inscriptions:

VIVUS FECIT. VIVUS SIBI POSUIT. VIVUS FACIENDUM CURAVIT.

For the same Reason King _Henry_ the Seventh built a fair and glorious Chapel at _Westminster_ as an House of Burial for himself, his Children, and such only of the Blood-Royal as should descend from his Loins, forbidding all others of what Degree or Quality soever to be interr’d in that sacred Mould, as appears by his last Will and Testament, _Weever_ p. 20. Now, as for such as did not build their Monuments themselves, but only order’d them by their last Wills, it was held such Wills could not be violated with a safe Conscience, nor might any one change, alienate or detract from them; for since Monuments were invented as well to preserve Mens Memories as their Bodies, it would be very hard and inhuman to deprive them of them, yet has there been such base Heirs, as appears by the Inscriptions of some Tombs, which give the Reader a Caution therein, whereof I have inserted two.

_Fallax sæpe Fides, testataq; Vota peribunt; Constitues Tumulum, si sapis, ipse tuum._

Since Heirs are Faithless and your Wills neglect, If ye are wise your own Tombs you’ll erect.

On others thus:

_Certa Dies nulli, Mors certa, incerta sequentum: Constitues Tumulum, si sapis, ipse tuum._

If Life’s uncertain, certain Death, and dubious what’s to come, You would do well to secure all, by building your own Tomb.

That some Persons were better pleas’d to build their Tombs themselves, we read in 2 _Chron._ 16. 14. how _King Asa was bury’d in his own Sepulchre, which he had made for himself in the City of David_: And how _Shebnah_ had taken care to have a Sepulchre hew’d for himself in _Jerusalem_. The same is also said of _Joseph_ of _Arimathæa_, Matth. 27. 60. [Sidenote: _Places_ of _Sepulture_.] The Places of Sepulture were of two kinds, Public and Private. The Public were likewise of two sorts, _viz._ Such as were allotted the Poor, and others that were us’d only by the Rich: [Sidenote: The _Puticulæ_.] The poor Servants, and such like mean Persons, were bury’d in Ditches or Graves call’d _Puticulæ_ or _Puticuli_, and so nam’d, _A Puteis fossis, vel quod Corpora ibi putrescerent_. These were Holes in the Earth made like to Wells, between Mount _Esquiline_, the Walls of the City, and the Street which leads to the Gate _Querquetulana_; but these Wells infecting all the neighbouring parts of the City, _Augustus_ for removing thereof, gave that Place to _Mæcenas_, who built a stately House, and made very fine Gardens there, as his Favourite _Horace_ informs us. There were other public Places, in which those that had deserv’d well of the Common-Wealth had their Monuments, which were chiefly allow’d them as a Reward of their Virtues. As for the _Roman_ Kings they were bury’d in the _Campus Martius_, [Sidenote: _Campus Martius._] where the _Mausolæum_ of _Augustus_ stood, together with a vast number of antient Sepulchres and Monuments all along the River side.

[Sidenote: Private.]

Private Burying-Places were such as any one had in his own House, Garden or Fields: Thus we read _Samuel_ was bury’d in his House at _Ramah_, Sam. 25. 1. and _Joab_ in his House in the Wilderness, 1 _Kings_ 2. 34. The antient _Grecians_ were also bury’d in Places prepar’d for that purpose in their own Houses; and the _Thebans_ had once a Law, that no Person should build a House without providing in it a Repository for the Dead; but this Custom was afterwards forbidden, as appears by that Passage in _Isiodorus_, Lib. 14. _Orig._ cap. 11. _Prius autem quisq; in Domo sua sepeliebatur, postea vetitum est Legibus, ne fætore ipso Corpora Viventium contactu inficerentur_. _At first every one was bury’d in his own House, but afterwards it was forbidden by the Laws, lest the Living might thereby be infected._ _Tolosanus in Syntagm. Juris universal_, Lib. 33. cap. 23. gives another Reason, _Ne Licentia illa Sepeliendi familiares daret delinquendi & occisos occultandi Occasionem_. _Lest such a Liberty of Burying the Family, should give occasion of committing Murder and afterwards hiding it._

[Sidenote: In _Gardens_.]

Sometimes the Ancients bury’d in their Gardens, as we read _Manasseth was interr’d in the Garden of his own House, in the Garden of Uzza_, 2 Kings 21. 18. and _Tacitus_ tells us _Galba_’s Body was bury’d by _Argius_ his Steward, with little or no Ceremony, in his private Garden. We read also of a Sepulchre in the Garden made by _Joseph_ of _Arimathæa_ to lay our Saviour’s Body in, _John_ 19. 41.

[Sidenote: In Fields.]

They likewise bury’d in Fields, and so the _Patriarchs_ were said to be bury’d in a Cave in the Field of _Machpelah_, Gen. 23. 20. also ’tis related that _Uzziah_ King of _Judah_ _slept with his Fathers, and was bury’d with them in the Field of Burial which pertain’d to the Kings_, 2 Chron. 26. 23. Tho’ they term’d these two last Private, because they bury’d in Fields and Gardens belonging only to their own Families, yet, if it was possible, they always interr’d their Dead in that part of the Garden or Field which lay nearest the common Road or Highway, thereby to put Passengers in mind of their Mortality.

[Sidenote: In Highways.]

For this Reason they more frequently bury’d in the Highways and public Roads, that by seeing the Monuments of the Dead the Memory of them might not only be excited, but also the Living be encourag’d to imitate the Virtues of such Great Men as were represented on those stately Tombs, and likewise to admonish them, that what they were they should also be. This plainly appears by the Epitaphs and Inscriptions which always spoke to the Traveller after this manner:

SISTE VIATOR. ASPICE VIATOR. CAVE VIATOR, and the like.

[Sidenote: In Mountains and Hills.]

The Ancients likewise bury’d in Mountains and Hills. _Joshua_, Captain of the _Hebrews_, and _Eleazar_, Son of _Aaron_, were both bury’d in Mount _Ephraim_, _Joshua_ 24. 30, 33. _Judges_ 2. 9. and we read in 2 _Kings_ 23. 16. that _as Josiah turn’d himself, he spy’d the Sepulchres that were in the Mountain_. Likewise the _Grecians_ and _Romans_ bury’d their Kings and Great Men either on the tops of Mountains, or at their feet, as _Isiodorus_, Lib. 15. _Etimolog._ cap. 11. observes. Thus _Aventinus Sylvius_, King of the _Albans_, was interr’d in the Hill that receiv’d its Name from him, as _Titus Livius_ and _Aurelius de Orig. Gent. Roman._ testifie. _Virgil_ reports the same thing of King _Dercennus_, Æn. 11. v. 850.

————_Fuit ingens Monte sub alto, Regis Dercenni terreno ex aggere Bustum._

A Tomb beneath a mighty Mount they rear’d For King _Dercennus_.————

Hence likewise appears the Custom of raising a Mount over the Graves of great Persons, which _Lucan_ Lib. 8. speaking of the _Egyptians_, has thus express’d:

_Et Regum Cineres extructo Monte quiescunt._

Beneath a Mount their Monarchs Ashes rest.

So also _Weever_ in his Funeral-Monuments, _p._ 6. observes, they were antiently wont to bury here in _England_ either on ridges of Hills, or on spacious Plains fortify’d or fenc’d about with Obelisks, pointed Stones, Pyramids, Pillars, or such like Monuments. For Example, _England_’s Wonder on _Salisbury-Plain_ call’d _Stonehenge_, the Sepulchre of so many _Britains_, who, by the Treachery of the _Saxons_, were slain there at a Parley: That of _Wada_ the _Saxon_ Duke near _Whitby_ in _Yorkshire_, and those of _Cartigerne_ the _Britain_, and _Horsa_ the _Saxon_ near _Ailesford_ in _Kent_. It was a thing usual among our _Saxon_ Ancestors (says _Verstegan_) as by _Tacitus_ it also seems to have been among the other _Germans_, that the dead Bodies of such as were slain in the Field, and bury’d there, were not laid in Graves, but lying on the Ground were cover’d over with Turfs or Clods of Earth, [Sidenote: In Plains cover’d with Turfs, _&c._] and the more Reputation they had had, the greater and higher were the Turfs rais’d over them. This some us’d to term _Byriging_, others _Beorging_, and some _Buriging_, which we now call _Berying_ or _Burying_, which is properly a shrouding or hiding the dead Body in the Earth. Of these kinds of Funeral-Monuments you have many on _Salisbury-Plain_, out of which the Bones of Bodies thus inhum’d have oftentimes been dug. These Places the Inhabitants thereabouts call _Beries_, _Baroes_ or _Burroughs_, which agrees with the words _Byrighs_, _Beorghs_ or _Burghs_ spoken in the same Sence. From hence the Names of divers Towns and Cities were originally deriv’d; Places first so call’d having been with Walls of Turf or Clods of Earth, fenc’d about for Men to shroud themselves in, as in Forts or Castles: Thus far _Weever_. We shall next take notice that the _Romans_ antiently made their Graves of Turf, which they call’d _Injectio Glebæ_, and for the same Reason the Latin word _Tumulus_, which in its proper Sense imports no more than a Hillock, came afterwards to signifie a Grave or Tomb. These were compos’d of two parts, one the Grave or Tomb, and the other the Ground surrounding them, fenc’d about with Pales, Walls, or the like. Here we may observe that most of the Ancients Burials were without their Town and Cities, either for fear the Air might be corrupted thro the stench of Putrefy’d Bodies, or the Buildings endanger’d by the frequency of Funeral-Fires; wherefore they made choice of more convenient Places for their Interments in the Suburbs or Country, such as Mountains, Hills, Woods, Fields or Highways, which were barren Places; for as _Plato_, Lib. 12. _De Leg._ says, No Sepulchre was to be made in a fertile Soil or fruitful Field, but that Place was only to be us’d which was steril and good for nothing else.

Now tho’ it was forbidden both by the _Greek_ and _Roman_ Laws, [Sidenote: _Burial_ in the _City_.] to bury within the Walls of Cities, yet was there nevertheless a Reserve made for some particular Persons, such as Emperors, Vestal-Virgins, and those that had merited Favour by some extraordinary Action or Virtue. It seem’d likewise an Honour due to Lawyers, that they who had kept the Citizens in a healthful Concord whilst alive, might when dead remain in the midst of them. Likewise we often read of Monuments erected in the _Forum_ or middle of the City, but that we must look on as a Favour chiefly bestow’d on Men of Worth, and public Benefactors; nay, sometimes Persons of a more than ordinary Desert and Excellency were permitted to be bury’d in the Temples of the Gods; and some are of Opinion, such Honours paid the Dead were the first Causes of erecting Temples; see _Arnobius_, Lib. 6. _advers. Gentes_, and _Isiodorus_, Lib. 15. _Origin._ cap. 11. Nor are later Times wholly destitute of such Examples. We read moreover in the Holy Scripture, that Persons of eminent Ranks and Quality were bury’d in the City. So _David_ was bury’d in the City call’d after his own Name, where also _Solomon_, _Abijam_, _Asa_, _Jehosaphat_, _Joram_, _Ahaziab_, _Jehoash_, _Amaziah_, _Azariah_, _Jothan_, _Ahaz_, _Rehoboam_, _Jehoiada_ and _Joash_ were bury’d, 1 _Kings_ 2. 10. 11. 43. 15. 8, 24. 22. 50. 2 _Kings_ 8. 24. 9. 28. 12. 21. 14. 20. 15. 7, 38. 16. 20. 2 _Chron._ 12. 16. 16. 14. 24. 16, 25. 27. 9. _Ahab_, _Jehu_, _Jehoahaz_, and the Kings of _Israel_ were interr’d in the City of _Samaria_, and _Amaziah_ in the City of _Judah_, 1 _Kings_ 22. 27. 2 _Kings_ 10. 35. 13. 9. 14. 16. 2 _Chron._ 25. 28. with abundance of other Instances, too many to be related here: Besides it has long been the Custom of most modern Nations to bury in their Cities and Churches their Kings, Princes, Nobles, Gentry, Poets, and Men of the greatest Parts and Merit. The Emperors and Arch-Dukes of _Austria_ are bury’d at _Vienna_, the Kings of _England_ in _Westminster-Abbey_, the Kings of _France_ in the Monastery of St. _Dennis_, the Kings of _Sueden_ at _Stockholm_, the Kings of _Poland_ at _Cracow_, the Electors of _Saxony_ at _Fridberg_, the Counts Palatine of the _Rhine_ at _Heydelberg_, and the like, whereof see more Examples in _Quenstedt_, p. 205. and _Weever_, p. 8. but more especially in _Panvinus de Rit. Sepeliendi_, who gives a whole Catalogue of such Kings, Princes and Priests as have been bury’d in Churches. But to proceed to speak of the Nature and Distinction of such Places of Sepulture as the Ancients us’d, whether within or without the City, they were distinguish’d into _Proper_ and _Common_, _Family_ and _Hereditary Burial-Places_ or _Sepulchres_.

[Sidenote: _Proper Sepulchres._]

_Proper Sepulchres_ were such particular Places as any one reserv’d for himself, where none had ever been laid before, and from whence he could by his Will exclude any of his Heirs. To this purpose they inscrib’d on their Tombs these Letters: H. M. H. N. S. that is, _Hoc Monumentum Heredes non sequitur_. Or these, H. M. _ad_ H. N. TRANS. _Hoc Monumentum ad Heredes non transit._ Which Inscriptions are still to be met with in abundance of Places, and shew the Heir has no Right or Claim to Burial there.

[Sidenote: _Common Sepulchres._]

_Common Sepulchres_ were such as the _Puticulæ_ for the poorer Sort, the _Campus Martius_ for Men of Quality, Honour or Merit, the _Ceramnicus_ for such as were slain in War, and other the like Places to bury Strangers in, call’d _Poluandria_. So we read the chief Priests of the _Jews_ bought the Potters Field for this Purpose, with Thirty pieces of Silver, which _Judas_ had taken to betray Christ, _Matth._ 27. 7.

[Sidenote: _Family-Sepulchres._]

_Family-Sepulchres_ were such as were only common to Heirs and Posterity, who had a right to be bury’d therein: Some again were only for the Husband and Wife, having this Inscription, _Sibi & Conjugi_; others for the Children likewise, inscrib’d _Sibi, Conjugi & Liberis_.

[Sidenote: _Hereditary-Sepulchres._]

_Hereditary-Sepulchres_ were such as the _Testator_ appointed for himself and his Heirs, or acquir’d by Right of Inheritance. These sometimes belong’d to the whole Family, as to Children and Relations: Now for the better understanding how these Sepulchres were made, which were capable of holding such a number of Persons, we must observe they were certain Caves, Grots or Vaults dug under Ground, and divided into several Partitions, in which each Body being put up in a Coffin of Stone, Lead, Wood, _&c._ these Coffins were laid each in its own Apartment; for such Burial-Places were wont to have as many Divisions as they design’d Persons to be bury’d in them: Thus some became unlimited, possessing several Miles of Ground; such were the _Cryptæ Kiovienses_, which _Herbinius_ has wrote a Book of, and the Catacombs of _Rome_ and _Naples_, of which you have an exact Account in _Bosio_’s _Roma Subterranea_, and Bishop _Burnet_’s Travels. The _Greeks_ call’d such a Burial-Place, ὙΠΌΓΕΙΟΝ, ὑπὸ τὴν γῆν, _sub Terra_, _Hypogeum_, and the _Latins_ _Crypta_, deriving the Word from the Greek κρύπτη, _a_ κρύπτω, _abdo_; _quia abdita est_. These serving not only for Sepultures to the Primitive _Christians_, but during the Time of Persecution, for hiding Places, where they held Synods and administred the Sacraments, as _Panvinus_ in Lib. _De Cæmiteriis_, cap. 11 relates. These Subterranean Caves were at first dug only out of the Earth, but afterwards they were hew’d out of solid Rocks, or else curiously wrought and pay’d with Stone, being arch’d above, and adorn’d with no less Art and Care than the Houses of the Living; insomuch that it was customary to place Lamps in these Subterranean-Vaults, whither such Mourners as had a mind to express an extraordinary Concern for the Deceas’d, retir’d, cloistering themselves up for many Days and Nights, whereof we have an Example in _Petronius_’s Story of the _Ephesian_ Matron. Thus the _Egyptians_ and _Persians_ bury’d in Caves dug out of solid Rocks, or at the bottoms of such stony Mountains, as _Diodorus Siculus_ and other Writers inform us. There was also at _Nismes_ in _Languedoc_ a _Crypta_ found, with a rich inlaid Pavement and Niches round about the Wall, in each of which gilded Glass-Urns full of Ashes were set in order. The _Jews_ likewise hew’d their Sepulchres out of Rocks, into which they descended thro’ a narrow Passage, which was shut up with a Stone, as appears by that of _Lazarus_, John 11. 38. and that of _Joseph_ of _Arimathæa_, wherein our Saviour’s Body was laid, _Matth._ 27. 60.

[Sidenote: _Cenotaphs._]

Thus far we have treated of Sepulchres properly so call’d, now we will speak of such as were erected to preserve the Memories of those that were bury’d else-where, whence they came to be call’d ΚΕΝΟΤΆΦΙΟΝ, _i. e._ κενὸς τάφος, _inanis Tumulus_, _Tumulus sine Corpore_, a Sepulchre rais’d in Honour of some Person, and wherein his Body had never been laid. Of these there were two sorts, one erected to such as had been honour’d with Funeral-Rites in another _Place_, and the other for those who had never obtain’d any. _First_, They built these Sepulchres for Religions sake, by reason they thought the Souls of those that had been depriv’d of the Rites and Honours of Sepulture wander’d about, and could never pass the _Stygian_ Lake: See _page_ 21. _Secondly_, They esteem’d it the next Felicity to Sepulture to lye in their own Country, wherefore when any one died in a forreign Land, they thrice invok’d his Ghost or Soul, which thereby, as they thought, speedily hastening to them, they erected a Tomb or Monument for it. This without doubt afforded no small Joy and Comfort, by reason they believ’d in doing thus, their Bodies were driven under Ground to their own Country, and the _Jews_ even at this Day believe, that immediately after their Deaths their Souls pass into the Land of _Canaan_. _Nicolaius_, Lib. _De Luctu Græcorum_, p. 17. It was also customary, among the nearest Friends and Relations, to build various Tombs for one and the same Person, and that in various Places, which they did to do the Deceas’d the more Honour, as _Dionysius Halicarnasseus_, Lib. 1. _Antiqu. Roman._ observes. We may also gather from _Prudentius_, Lib. περί στεφάνων that the _Christians_ built _Cenotaphs_ in Honour of their Martyrs, and _Gretserius de Funer. Christi_, Lib. 3. cap. 6. says, they were erected in Commemoration of the Deceas’d. Hence may be likewise gather’d the Use and Benefit of Tombs, [Sidenote: Use and Benefit of _Tombs_.] as _First_, That they were erected in Honour to the Deceas’d. _Secondly_, Often Built at the public Cost, as a Reward to Virtue and Valour. And, _Lastly_, they were moreover thought to be a Comfort to the Living; for as _Theodoric_ gravely said, Bodies bury’d in Coffins and Tombs were esteem’d no small Consolation to Mourners, inasmuch as the Souls of the Deceas’d departed only from the Conversation of the World, whereas their Bodies did not for some time leave their surviving Friends: If therefore such Things could afford so great satisfaction to the Living, how much more would it delight them to see the Bodies of their dead Ancestors, with a long Lineage of their Family, so perfect as to distinguish their Persons and Sex by the preserv’d Features, and this without any offensive Smell or deform’d Aspect, as we are well assur’d both the _Egyptians_ and the Inhabitants of _Teneriff_ us’d to do, which is not even impossible to perform at this Day? The Ancients were so exceedingly carefull of every particular Ceremony in Funeral-Rites, that they made it the chief Point of their Religion to perform them, as an indispensible Duty their Gods requir’d of them, and their Laws strictly maintain’d; so that to neglect them was the greatest Cruelty, and to violate them a capital Crime and Sacriledge. They added every thing to their Sepulchres that could make them Sacred, Honourable and Respected, or which could transmit their Names to Posterity, their Fame to Eternity, and their Ashes to Perpetual Repose.

[Sidenote: How adorn’d and with what _Inscriptions_.]

Besides, they were wont to carve thereon the Arms, Trophies, Coat-Armour and Effigies of the Deceas’d, subjoining moreover such _Elogiums_ and Inscriptions as best express’d their Family, Virtues, Studies, Emploiments, Works or noble Actions; their Condition of Life, Age, Time and Cause of Death, and in a Word, whatever else was Remarkable in them and worthy Commemoration. [Sidenote: How call’d.] These Structures for the Dead were call’d after several Names, from the several Uses they were put to when erected; for some contain’d whole Bodies, others their Ashes only, and some neither one nor the other, being only built to transmit the Memory of the Party deceas’d to succeeding Ages, whence they were call’d _Cenotaphs_. [Sidenote: _Cenotaphs._ _Sepulchres._] _Sepulchres_ were so nam’d _a Sepeliendo_, which signifies _committing to the Ground_, _laying up therein_, or _hiding_ or _covering with Earth_, whence _burying_ came to be call’d _Sepulture_, and _Burial-Places_ _Sepulchres_. _Scipio Gentilis_, Lib. _Origin. Sing._ says, _Monumentum quasi Munimentum dicitur, quod Causa Muniendi ejus Loci factum est_. Monuments _were sometimes very fitly call’d_ Muniments, [Sidenote: _Muniments._] _by reason they fenc’d in and defended the Corps from being torn out of its Grave by Savage Beasts_, and likewise preserv’d the same from all farther Violation. They were call’d _Tumuli_, [Sidenote: _Tombs._] _quod coacervata ibi Terra tumeat_, because Turf or Earth was wont to be heap’d over them, which the higher it was the more Honourable; but these being easily scratch’d up by _Hyena’s_, Wolves, and the like voracious Animals, and because the Ancients bury’d at first far out of Cities, in the Highways, Woods, Hills and Mountains, thence says _Servius_ on _Æneid._ 11. _Factum est aut Pyramides fierent, aut ingentes collocarentur Columnæ._ _They erected either Pyramids or Columns over their Graves._ [Sidenote: _Memories_,] They were also call’d _Memories_, _a Memoria_, and _Monuments_, [Sidenote: _Monuments_.] _a monendo, quia monebant Mentem_, because as St. _Austin_ says, Lib. _De Cura pro Mortuis_, we are by them put in Mind and warn’d to consider our frail Condition, they being external Helps to excite and stir up our inward Thoughts, to have the remembrance of Death before our Eyes, that our deceas’d Brethren may not be out of our Minds, tho’ they are out of our sight. Much the same Etymology of a Monument _Varro_ gives, Lib. 5. _De Lingua Latina_, and _Weever_ of Funeral-Monuments, _p._ 9. has collected such another out of a Manuscript in the _Cotton_ Library, entitul’d, _The Register of_ Gray-Friars _in_ London.

[Sidenote: _Dormitories._]

The _Christians_ us’d to call Sepulchres _Dormitories_ or _Sleeping Places_, where the Bodies of the Faithful rested in their Graves as in their Beds, _vide_ p. 17. The _Pagans_ also gave them the like Synonymous Names, such as _Quietorium_, _Requietorium_, _&c._ [Sidenote: _Resting-Places._] _Scilicet ubi quiescant condita Corpora._ _Places of Rest and Quiet for the Dead._ [Sidenote: _Seats._] They were likewise antiently call’d _Seats_, as appears by this old Inscription, _Hanc Sedem sibi Vivi posuerunt_, and that of _Virgil_ in his 6th _Æneid_.

————_Quam Sedibus Ossa quierunt._

How they their Bones in quiet Seats do rest! See also _pag._ 24.

[Sidenote: _Houses._]

Sometimes they were call’d _Houses_, in that there is no House so much and truly our own as our Grave, whence _Job_ rightly express’d himself, _Chap._ 30. _ver._ 23. _I know thou wilt bring me to Death, and to the House appointed for all Men Living_. Likewise _Chap._ 4. 9. he terms them _Houses of Clay_, but _Isaiah_ Chap. 14. 18. describes them more elegantly in these Words, _All the Kings of the Nations lye in Glory, every one in his own House_. Others gave them still more pompous Titles, such as _Domus Æterna_, _Domus Æternitatis_, _&c._ for as _Diodorus Siculus_, Lib. 1. _Bibl. Histor._ relates, The _Egyptians_ accounted the Houses they liv’d in but as Inns, by reason their stay was so short in them, whereas they deem’d their Sepulchres more durable and eternal, and this because they believ’d the Dead were always to abide and continue in them, so that they took more Care of, and were at far greater Charge about them than their Houses: Also that these might be the more lasting and permanent, the Ancients spared no Cost nor Trouble, but with prodigious Labour and Expence rais’d them out of Marble, Stone, Brass or the like. The _Æthiopians_ made some of their Monuments of Glass, as _Herodotus_, Lib. 3. cap. 6. relates in these Words: _Deinde Cippum ei cavum e Vitro, quod apud illos multum est, & facile effoditur, circumdant: In ejus medio Mortuus interlucet, ut ab Hominibus conspici queat, &c._ _Afterwards they enclose him in a Coffin of Glass, which is plentiful with them and easily dug: In the midst of it the dead Body so shines, that he may be seen of all._ _Alexander ab Alexandro_, Lib. 6. _Gen. Dier._, cap. 14. says, The _Egyptians_ had three sorts of Sepulchres, one of great Expence, which cost a Talent of Silver, another of 20 _Minæ_, and a third kind of smaller Cost and Value; but the _Æthiopians_ were more famous for their Monuments, those of the richer Sort being made of Gold, the middle kind of Silver, and the poorer ones of Earth.

[Sidenote: _Funeral-Ceremonies_ how and when useful.]

But I fear, Sir, you’ll think I have digress’d too much from my Subject of _Embalming_, yet what I have said, was in order to shew how far Funeral-Rites and Ceremonies are useful and allowable, when accompany’d with this Art, and on the contrary, how vain and ridiculous they are when us’d without it, especially if they do but in the least exceed the Bounds of Modesty and Frugality. What tho’ other Ceremonies be perform’d with the greatest Splendor and Exactness, they can give no other Satisfaction than the Decency of Burial, or performing perhaps the Will of the Dead; for the Body will nevertheless stink, corrupt, and it may be startle the nearest Friend to see it a while after? Then shall his Bones not be known, nor his Ashes be distinguish’d from another Mans, nay even from common Earth, so that the parcimonious Heir may well reflect, how vain and needless it would have been to have bestow’d more than a decent Expence on his Funeral. Nor does it signifie much which way the Body be dissolv’d, in regard it comes to the same End without _Embalming_, and that such Tombs, how splendid soever, are but in effect _Cenotaphs_ or empty Sepulchres, except that they are full of Stench and Rottenness: [Sidenote: _Funeral-Expences_ insignificant without _Embalming_.] We must therefore look upon it as the most extravagant Vanity to erect Pyramids, Obelisks, Tombs, _&c._ for preserving an empty airy Name and meer Shadow, while we neglect to keep any Remains of that noble Workmanship the Body, whereby to distinguish Man from Earth and Dust. That these Practices are not commendable is plainly prov’d in St. _Matthew_’s Gospel, _Chap._ 23. 27, 29. where our _Saviour_ describing Hypocrites, compares them to such Tombs and Sepulchres, in these Words, _Wo unto you Scribes and Pharisees, Hypocrites, for ye are like unto whited Sepulchres, which indeed appear beautiful without, but within are full of dead Mens Bones and all Uncleanness_. That is, the rigid _Jews_ affected plaister’d and whited Sepulchres, in Cadaverous and corrupted Burials, garnishing their Tombs only outwardly, when within they were full of Stench and Rottenness: But we shall endeavour to prove, that of all Funeral-Ceremonies, _Embalming_ is the chief and most useful, without which, all the rest are but vain, expensive and insignificant Customs. [Sidenote: Why the Body is to be taken Care of.] We are not ignorant some may object why the Body should be so much taken Care of, since by Death there is a separation made of the Soul, that more noble Part being fled, while the baser only is left. To this we must assent, that the Body is depriv’d much of its Dignity and Worth by such a Separation, inasmuch as it is but an ignoble Lump in respect of the Soul, yet are we not to neglect and despise it, but rather to esteem it the more for the Souls sake, in that it has once been in a happy State of conjunction with it, and that it shall again come to be reunited therewith. The Soul, says _Sandys_, p. 105. knowing it self by Divine Instinct to be Immortal, does in a manner desire the Body, her belov’d Companion, may, as far as may be, enjoy the like Felicity with her, giving by lofty Monuments, and the Duties of Funerals, all possible Eternity with her. With this _Hen. Salmuth_, _Comment. in Panciroll._ _Pars_ 1. pag. 336. agrees, saying, _Consentaneum est Veritati & Observantiæ, imo indubitatum est Sapientibus, quædam nobis cognata esse Semina Immortalitatis; cujus adeo appetentes sumus, ut etiam Sepulturæ prospiciamus, & nolimus Cadaver nostrum male haberi. Humanum Ingenium quod Animæ nostræ vis est, cum se sciat Immortale, optat etiam ut Corpus ipsum quoq; & Comes & Domicilium suum quoad fieri potest eadem Fælicitate perfruatur._ _It is both agreeable to Truth and Observation, and not to be doubted by Wise Men, that there are in us some innate Seeds of Immortality, which we so desirously seek, as to take Care both of our Sepulture, and that our Carcass be not ill treated. Human Understanding, which is the Force of the Soul, knowing it self Immortal, desires also the Body, which is its Companion and Habitation, may enjoy as much as may be the same Felicity she her self has._ [Sidenote: The _Soul_ concern’d at the Usage of the _Body_.] For tho’ the Body be not sensible, yet the Soul which cannot die, mourns sadly when its Companion is either ill treated or neglected; but on the contrary rejoyces when it is Honour’d and taken Care of. This _Lucretius_ hints at, where he shews how Man, who whilst living, knows what will happen after Death, as that his Body shall corrupt or be devour’d by Birds, Beasts, _&c._ or burn’d by Fire, commiserates himself for not having been created Immortal, and consequently departs out of this World regretfully, see _p._ 23. This is also farther confirm’d by _Julius Cæsar Scaliger_, Lib. 3. _Poetices_, cap. 20. who says, Altho’ the dead Body neither perceives what Condition it is in, nor is any longer with the Soul, yet Man when living has a Sense of all those things his Body must undergo after his Dissolution. Now if Death were only ceasing to be, act or breath, then were that State most desirable, inasmuch as Man would then only rest from his Labours, and be by this means freed from the Troubles and Afflictions of this Life. Whereas on the contrary to be dissolv’d or to become a Prey to ravenous Beasts, Birds and Fishes, or an Heritage to Serpents and Worms, is ungrateful to our Thoughts, miserable to our Sight, and unpleasant to all our Senses; such a State being not only disagreeable to our Nature, but also dishonouring and debasing of the Noble Image of GOD, _pag._ 9. and 10. ’Tis this occasions great sadness of Mind to Man whilst living, and makes him die the more regretfully: It grieves him exceedingly to think what a miserable Object of Mortality he is like to prove after Death, how ugly and deform’d, how offensive to his Friends, and only fit for the Conversation of such new born Insects and Reptiles as are bred out of, and live by Stench and Corruption. What a _Metathesis_ is this! that he who perhaps was born of Royal Blood, and kept Company with Kings and Princes, shall now cry out with _Job_, 17. 14. _To Corruption, thou art my Father; To the Worm, thou art my Mother and Sister_. Whereas on the contrary, he who is assur’d of being _Embalm’d_, and having all other Funeral-Rites perform’d to him, closes his Eyes in full satisfaction of lying undisturb’d in his Grave, as in his Bed, and enjoying Eternal Rest. [Sidenote: Therefore the _Body_ is to be taken Care of.] Besides, other Considerations may induce us to take Care of the Body; for would you not think it a strange Disgrace for a Prince to dwell in a Hutt, and his Jewels and other Riches to be laid up in a Sink of Filthiness? Surely such as the Prince is, such ought to be the Palace wherein he dwells, and such as are the Jewels, such ought to be the Cabbinet that contains them. The Soul is the most precious Thing in this World, and accordingly GOD has enclos’d it with a Cover, the Body, the most beautifully compos’d next to it that can be; Shall we despise therefore this Cover, because Death has separated it from the Soul? No, let us rather esteem it the more, and take the more Care to preserve it, inasmuch as it has once been the Casket of that noble Jewel, and is the only Way of representing that Divine Form which GOD Almighty was pleas’d to impress on it. We may perhaps vainly please our selves with having the Picture of our deceas’d Friend, which nevertheless consists but of a few Lights and Shadows, or it may be we have his Statue, which however wants the natural Complection and Air of his Person: ’Tis true Pictures or Statues may preserve in our Minds our Friends Memories, and so in some measure redeem them from the Injuries of Oblivion, yet will they still but very faintly and imperfectly represent that Body, to which _Embalming_ gives a real Presence, and which may at any Time be essay’d by our Senses. _Aristotle_ adds farther, _Corpore in Putredinem abeunte, nec Anima amare, nec reminisci potest_. _That the Soul neither remembers nor loves the Body when Putrify’d_; which is agreeable to the Opinion of the _Egyptians_, [Sidenote: The _Egyptians_ Belief of a dead Body.] who pleasantly conceited, that the Soul only left the Body when it was Corrupt and Putrify’d, as abhorring so loathsome an Habitation; whereas on the contrary, it never forsook it when it was preserv’d uncorrupt and entire. For this reason they, with extraordinary Art and Care, _Embalm’d_ their Dead, that so the Body by the Cleanliness of its Mansion, by its being deliciously perfum’d and dighted with all the Aromatic and Odoriferous Spices and Gums of _Arabia_, and in a word, by its being dress’d in fine Linnen, might court and incline its best Companion, the Soul, to cohabit with it (_Prov._ 7. 16, 17.) Methinks so good an Example from Heathens might excite us to take more Care of our inanimate Part. We are apt enough to respect the Outsides of other Things, and set a Value on their Insides accordingly; Why therefore should we not with our utmost Care support our earthly Tabernacle from the fatal Ruins of Death, that it may thereby continue in one State, like the _Israelites_ Cloaths, without Wearing or Corrupting, and be Tenantable at any Time, whenever the Soul shall return to inhabit it again? Now as we are all desirous of Immortality, so ought we likewise to be of Eternity.

The desire of Living is as natural as the necessity of Dying inevitable, and some have spared no means to render themselves Immortal, if Human Nature could possibly have arriv’d at that State, but finding Death inexorable and irresistable, they alter’d their Measures by inventing a thousand ways to perpetuate their Memories after their Dissolution; as by erecting Pyramids, Obelisks and Monuments of surprizing Magnificence, on which they engrav’d Inscriptions capable as they thought to resist Time, and to endure to Eternity. Yet of all Methods us’d to preserve and perpetuate the Memories of the Dead, [Sidenote: _Embalming_ the best way of preserving the _Memory_ of the _Dead_.] it may justly be said of _Embalming_, that that Art has ever been most approv’d by the Polite Nations, as being undeniably the most considerable and efficacious Means to answer their Intention. For the utmost Care in erecting Monuments, _&c._ yields but an obscure and imperfect Idea of the Person deceas’d, whereas by _Embalming_, that very Person is known to be preserv’d: Besides, if I may use the Words of Sir _Thomas Brown_ in his _Hydriotaphia_, _Who knows the Fate of his Bones, or how often he is to be bury’d? Who has the Oracle of his Ashes, or where they are to be scatter’d?_ To be dug out of our Graves, have our Skulls made Drinking-Cups, and our Bones turn’d into Pipes or Dice to delight and sport our Enemies, shew Juglers Tricks, or divert Gamesters: To have Drums made of our Skins, to please Children or terrifie in Battel, _&c._ These are tragical Abominations to dying Persons, the Consideration whereof methinks should occasion us to take more care of our Interment. Now _Embalming_ prevents all these Things, not the common sort, for that is equally terrible to some People, but such as is perform’d without cutting, slashing or Embowelling, which I shall hereafter shew. There are some indeed who object against all kinds of _Embalming_, and this because they think them contrary to Scripture and the Fate pronounc’d to Man, [Sidenote: _Embalming_ not contrary to the _Scriptures_.] _Gen._ 3. 19. but this and all other such like Scruples we shall fully clear, by examining what Man is, that GOD should be so mindful of him (_Psalm_ 8. 4.) and that notwithstanding his Transgression, he should so love him, as to be careful of preserving him both in Life and Death.

[Sidenote: _Man’s Elogium._]

Man the Master-Piece of the Omniscient Architect, is but little inferiour to the Angels themselves, being made after GOD’s own Image; for his Use all other Creatures were made and put in Subjection to him: He alone was endu’d with a Rational and Immortal Soul, a beautiful Symmetry of Body, an Angelic Form, and a Countenance erect to Admire and Worship his Creator. The inquisitive Anatomist can never sufficiently investigate the noble Contrivance of his Organs; the profoundest Naturalist give Reasons for, or the most exquisite Mathematician pretend to imitate so Divine a Mechanism. Here’s a Subject of Contemplation for a Divine, or of a Psalm for the Royal Prophet, to shew how wonderfully Man is form’d and crown’d with Glory and Honour, to live for ever and not see Corruption: [Sidenote: His _Transgression_] But alass! of how short duration was this happy State? He was no sooner plac’d in Paradise, than, being puff’d up with Pride, he grew disobedient and transgress’d; so that his Happiness was immediately chang’d into a Curse, _That all his Days should be but Trouble and Sorrow, and he at length return to the Dust from whence he was taken_. Thus the latter part of _Adam_’s Curse was, that he should die and moulder away, whereas, had he not transgress’d, his Body had probably never been destroy’d, but translated. He would not then have undergon either Death or Corruption, nor would his Body have suffer’d so long a Separation from his Soul; for in that State the Body was no less pure than the Soul, it was every way to be admir’d, honour’d and esteem’d. It was, in a word, nam’d _The Temple of GOD_, but thro’ Sin Man was curst with Sickness and Infirmities whilst alive, and lastly, with Death, the shamefullest Reproach, thereby to suffer the Corruption of the Grave, and be Food to the vilest Reptiles of the Earth. Now as the Body was once pure as well as the Soul, so is the Soul by Sin contaminated and defil’d as well as the Body, both being made liable to Corrupt and Putrifie thro’ the Curse of Death, and to be like the Beasts of the Field which perish Eternally.

[Sidenote: And _Redemption_.]

But GOD, out of his infinite Love and Mercy to Mankind, sent his blessed Son as a Redeemer, to make Atonement for Man’s Original Sin, whereby the Curse of his Transgression was wip’d away, and Victory over Death and the Grave obtain’d. Again, As GOD has appointed as a Blessing, Physicians for curing Diseases, that Man might enjoy a tolerable state of Health, till remov’d from this Life, so has he in Death likewise given them a Knowledge to preserve them Incorruptible, which is the promis’d Blessing, 1 _Cor._ 15. that tho’ our Flesh be Corruptible, yet shall it put on Incorruption (by _Embalming_) and tho’ we are Mortal and die, yet shall we become Immortal, and so both Death and Sin be conquer’d by Life Eternal. Now this may as well be understood in a Literal Sense, agreeable to our Subject, as in a Spiritual one; [Sidenote: _Embalm’d Bodies_ Sleep ’till the _Resurrection_.] for Bodies Embalm’d as aforesaid, seem not to be dead, but only asleep, waiting for the Resurrection. For this Reason the _Hebrews_ call’d their Burying-Places _Houses of the Living_, and the _Christians_ nam’d theirs _Dormitories_ or _Sleeping-Places_, p. 17. where Bodies rest in their Tombs as in their Beds. _Non Mortua, sed data Somno_, says _Prudentius_. _Their Bodies are not dead, but asleep_; for Death to _Christians_ is but Sleeping, and Sleeping Rest, out of which they hope and expect to be awak’d at the joyful Day of Resurrection, well knowing it is no more difficult with GOD to raise them from Death than Sleep; so that to them Death is but as it were a mute _Interludium_ to the Resurrection, a Cessation of Labour and Action, and differs from Life only in Motion and Speech: [Sidenote: _Death_ compar’d to _Sleep_.] For this Reason Death is rightly compar’d to Sleep, as being a Refreshment during the Night of this World, till the Morning of the next. Thus _Jesus_ told the By-Standers, _Matth._ 9. 24. _The Maid is not dead, but sleepeth_. _And that Lazarus_ (who was _Embalm’d_ and restor’d to Life again) _slept_, John 11. 11. which the better to explain he afterwards told them he was dead, _ver._ 14. It is also written of the Martyr St. _Stephen_ that he fell asleep, _Acts_ 7. 60. See also _Dan._ 12. 2. and 1 _Thess._ 4. 13. and this way of speaking was more especially us’d in the Old Testament, as I have already observ’d, _p._ 36. _Prudentius_’s Hymn _Ad Galli Cantum_, p. 30. and that _Ante Somnum_, p. 46. excellently well compare Death to Sleep, Sleep to Death, and Waking to the Resurrection. _Sleep_, says Sir _Thomas Brown_ in his _Religio Medici_, p. 43. _is so like Death, that I dare not trust it without my Prayers, and an half Adieu to the World, taking my Farewel in this Colloquy with GOD_:

The Night is come, like to the Day, Depart not Thou, Great GOD, away; Let not my Sins, black as the Night, Eclipse the Lustre of thy Light; Keep still my Horizon, for to me The Sun makes not the Day but Thee. Thou, whose Nature cannot sleep, On my Temples Centry keep; Guard me ’gainst those watchful Foes, Whose Eyes are open while mine close. Let no Dreams my Head infest, But such as _Jacob_’s Temples blest: While I rest my Soul advance, Make my Sleep a Holy Trance, That I may, my Rest being wrought, Awake into some Pious Thought, And with as active Vigour run My Course, as does the nimble Sun. Sleep is Death, O make me try, By sleeping, what it is to die; And as gently lay my Head In my Grave as on my Bed. Howe’er I rest, Great GOD, let me Awake again at last to Thee. And thus assur’d behold I lye Securely, or to wake or die. These are my drowsie Days, in vain I now do wake to sleep again: O come that Hour when I shall never Sleep no more, but wake for ever.

_This is the Dormitive I take to Bedward_, says my Author, _I need no better Hypnotic to make me sleep; after which I close mine Eyes in Security, content to take my leave of the Sun, and to sleep ’till the Resurrection_.

Now what this Learn’d Author says of _Sleep_, the same may be said of _Embalming_; for this Art prevents the Corruption of the Grave, so that the Body will remain entire, and as it were asleep in its Bed, ’till awak’d by the last Trumpet to a joyful Resurrection, _where in its Flesh it shall see GOD_, Job 19. 26. and become Spiritual and Immortal. Hereby Death has no more Power over us than a long Sleep, which refreshes us from our Labours, and makes us arise in that Everlasting Morning unweary’d and undefil’d to enjoy a perfect State of Bliss for ever. Besides, this Benefit accrues from seeing Bodies thus preserv’d, that Men are thereby put in mind of that most desirable and delectable Mystery of the Resurrection. [Sidenote: _Embalming_ an Emblem of the _Resurrection_.] _So we also that employ our Time and Labour in_ Embalming, says _Gabriel Clauder in Methodo Balsamandi_, p. 11. _have before our Eyes, as it were in a Looking-Glass, a Præludium and Argument of the Resurrection, a Symbol of our Future Integrity, and Testimony of our Faith of the hoped for Incorruptibility and Everlasting Eternity_. The _Pagans_ themselves were not without some Hopes of this nature, as appears from the extraordinary Care they bestow’d on their Sepulchres and _Embalmings_. Very remarkable is the civiliz’d Sepulture of the antient Inhabitants of _Teneriffe_, who Embalm’d their Dead with singular Art, and afterwards plac’d them in deep Caves in several Postures, such as standing, lying, sitting, _&c._ These Burying-Places they look on only as Dormitories, and rarely admit any one without leave to go into them, seeming as tho’ they would not have them disturb’d.

The Inhabitants of a Country call’d _Zeilan_, as _Aria Montanus_ relates, do not bury their Dead, but _Embalm_ them with various Aromatics, which done, they dress them in fine Cloaths, and afterwards set them on Benches, according to their distinct Families and Quality, whereby they appear as if alive, and any one may there know his Father, Grandfather, Great Grandfather, or any other of his Predecessors or Family to a long extent of Time. Much the same is reported of some of the _Chineses_, _Laplanders_, _West-Indians_, _Egyptians_ and others, of whom we shall give a full account in their proper Places. Now if the _Heathens_, who either did not believe, or would not own the Resurrection of the Flesh, were so careful in _Embalming_ their Dead, much less are we to neglect it, who wait the Resurrection of our frail Bodies, and expect when they shall become Incorruptible, Spiritual and Immortal, eternally enjoying the most perfect state of Bliss and Happiness: Besides, we _Christians_ ought to esteem _Embalming_ a pious Work, [Sidenote: Acceptable to GOD.] acceptable to GOD, because it frees us from that Corruption which he so much detests, and has so often pronounc’d and threatn’d as his severest Judgment, _p._ 38, 39. GOD Almighty has many Times permitted Mankind as well as Brutes and Vegetables, so to petrifie without any Human Help or Assistance, as to remain for ever free from Putrefaction or Corruption, and sometimes has effected the same preservation of the Bodies of the Faithful, without any manifest alteration, but only a little attenuation or dryness, and that without any ill Savour. Thus the Bodies of several Martyrs and Holy Men have been found in most Ages, especially those in the _Kiovian Cryptæ_ or Vaults, which _Herbinius_ describes, and looks on as an Instance of GOD’s Love, and Reward of their Piety and Virtues; Why therefore should we think _Embalming_, or the artificial Preserving of Bodies, either displeasing to GOD or unbecoming a _Christian_, since we have so many Instances and Examples to the contrary? The Scriptures testifie that GOD’s antient People the _Hebrews_ _embalm’d_ their Dead, and that the Patriarchs _Jacob_ and _Joseph_ were both _embalm’d_; so also _Joseph_ of _Arimathæa_ and _Nicodemus_, following the Footsteps of their Ancestors, honour’d the Body of our _Saviour_ with _Embalming_. This GOD Almighty was pleas’d to permit, because, as _David_ says, _He would not suffer his Holy One to see Corruption_, Psal. 16. 10. Now as Christ was bury’d to shew he was really dead, so was he _embalm’d_ in order to his Resurrection; and as his Holy Body was no ways defil’d with Original Sin, so also thro’ the special Privilege bestow’d on it by GOD, was it exempt from the Laws of Corruption. Now this is moreover remarkable, that before our _Saviour_ was born for the Redemption of Mankind, lost by _Adam_’s Transgression, GOD shew’d a more than ordinary Instance of his Love to Man, by the preservation of Holy _Enoch_ and _Elijah_, both who, had they been bury’d, [Sidenote: _Enoch_ and _Elijah_ neither dy’d nor corrupted.] must of consequence corrupted under that Curse, _Gen._ 3. 19. wherefore that they might not undergo those Alterations there threatn’d, _viz._ Death and Corruption, GOD Almighty translated them: These two with our _Saviour_ are the only Instances of a visible Ascention, and who suffer’d no Corruption.

[Sidenote: _Embalming_ approv’d by our _Saviour_.]

To these Reasons we may add what Christ himself witnesses, that he was so far from being displeas’d at the _Embalming_ his Body, that he chid those about him, when they were angry at the Womans pouring such precious Nard Ointment on his Head, which, as they alledg’d, might have better been sold for more than Three Hundred Pence (about 10 _l._ of our Mony) and given to the Poor, _Mark_ 14. 6, 8, 9. _Jesus said, let her alone, why trouble ye her? She hath wrought a good Work on me, she is come aforehand to anoint my Body to the Burial. Verily I say unto you, wheresoever this Gospel shall be preach’d throughout the whole World, this also that she hath done shall be spoken of, for a Memorial of her._ In a word, this _Art_ of _Embalming_ is sufficiently warranted both by the Old and New Testament, and equally celebrated by _Jewish_, _Christian_ and _Heathen_ Writers.

Having now done with my Theological Arguments, I shall next proceed to vindicate the _Art_ of _Embalming_ by some Physical and Political Reasons. _First_ then, [Sidenote: _Embalming_, in a general Sense, very Extensive.] If we take this Art in a general Sense of preserving the Memory of Man, as well as his Body, we shall find it very Extensive and Infinite, since both the Industry and Ingenuity of the Ancients have not only sought after the surest Means of effecting this, but likewise invented and contriv’d whatever else might preserve the Body, transmit its Name to Posterity, and Fame to Eternity. Some have for this end erected Pyramids, Obelisks, Columns, Temples, Statues and a thousand other Things, whereby they imagin’d they might secure their Names from Oblivion; whereas others thought Poems, Epigrams, Epitaphs and such like Writings were the best and securest Monuments. [Sidenote: _Writings_ thought the best _Monuments_.] Of this Opinion was _Horace_, who, at the end of his Third Book, thus boasts of his Works:

_Exegi Monumentum Ære perennius, Regaliq; situ Pyramidum altius: Quod non Imber edax, non Aquilo impotens Possit diruere, aut innumerabilis Annorum series, & Fuga Temporum. Non omnis moriar, multaq; Pars mei Vitabit Libitinam._——

A Monument, more lasting far than Brass, I’ve rais’d, which Pyramids shan’t in height surpass: Nor fretting Showers, nor blustring Winds deface, Nor flights of Years and Hours, tho’ numberless, shall raze. I shall not die whilst thus my better Part Avoids the Grave.——

In like manner _Ovid_ gives an endless date to himself, and his _Metamorphosis_ in these Words:

_Jamq; Opus exegi: quod nec Jovis Ira, nec Ignis, Nec poterit Ferrum, nec edax abolere Vetustas. Cum volet illa Dies, quæ nil nisi Corporis hujus Jus habet, incerti Spatium mihi finiat Ævi: Parte tamen meliore mei super alta perennis Astra ferar; Nomenq; erit indelibile nostrum. Quaq; patet domitis Romana Potentia Terris, Ore legar Populi; perq; omnia secula Fama (Si quid habent veri Vatum Præsagia) vivam._

And now the Work is finish’d, which _Jove_’s Rage, Nor Fire, nor Sword shall hurt, nor eating Age. Come when it will my Death’s uncertain Hour, Which only o’er my Body can have Power; My better Part shall far transcend the Skie, And my Immortal Name shall never die: For wheresoe’er the _Roman_ Eagles spread Their conquering Wings, I shall of all be read; And if we Prophets truly can Divine, I, in my deathless Fame, shall ever shine.

Both these Poetical Flourishes may be esteem’d a kind of _Embalming_ their Authors Actions and Names; for as the aforesaid historical Structures preserve and record our Actions, so are our Thoughts and Sayings _embalm’d_ as it were by Writings. [Sidenote: _Fame_ the _Goddess_ of _Embalming_.] In this respect _Fame_ may not improperly be call’d the _Goddess_ and _Patroness_ of _Embalming_, and _Mercury_ her chief Minister to proclaim to the World the Heroic Acts of Memorable and Famous Men: Thus all Things intended to preserve a Name, whether Pictures, Statues, Medals, Buildings or Writings, may be comprehended under this general Sense of _Embalming_; nevertheless, experience teaches us the preservation of a Body by the _Balsamic Art_ is not only the best way of reviving Mens Memories, and bringing their Merits fresh in our Minds, but also the most durable, [Sidenote: _Embalming_ the most durable Thing.] for not only Tombs and Statues have decay’d in a few Years, but also whole Towns and Cities have been ruin’d and demolish’d within the Revolution of an Age, and that so, as hardly to have one Stone left to witness what they have been; whereas _Embalm’d_ Bodies have been found entire after Thousands of Years. Neither is _Embalming_ to be commended only for its Duration, [Sidenote: Useful in _Philosophy_ and _Physic_.] but likewise for its great Use in _Phisiology_, _Natural Philosophy_ and _Physic_, as we have hinted before, _p._ 2, 3, 4. In that we thereby know how to conserve all sorts of Herbs, Juices, _&c._ keep all kinds of Flesh and Fish, and preserve all sorts of Plants, rare Exotics, and such like Curiosities.

[Sidenote: In _Anatomy_.]

_Embalming_ is likewise particularly useful in _Anatomy_, inasmuch as it teaches how Bodies may be preserv’d, that the most minute Parts may be Dissected, and such Preparations made as will remain to Posterity, and serve instead of Books, Sculptures or Pictures, by which the Disposition of the Human Fabric may be more accurately distinguish’d, and the Names and Uses of the Parts easier retain’d in our Memories.

[Sidenote: In _Surgery_.]

It is also particularly useful to _Physicians_ and _Surgeons_, _First_, In that by opening such Bodies, they may presently see the Nature and Cause of Diseases. And, _Secondly_, by understanding what _Fermentation_ and _Putrefaction_ are, together with the Virtues and Qualities of _Embalming_-Drugs that prevent and resist them, they may be better able to cure malignant Feavers, Mortifications, _&c._ See _p._ 3, 4. for no sooner is there a Separation of the Soul from the Body, but an immediate tendency to Putrefaction follows: The florid colour of the Face vanishes, the Belly swells, the Entrails turn green and fœtid, and the extreme Parts become shrivel’d and contracted; when we may well cry out, _Quantum mutatus ab illo!_ So suddain an Alteration ensues without a previous _Balsamation_. What obdurate Hearts and pitiless Eyes can then bear such a miserable Object, when _Embalming_ so easily prevents it, by rendring the Body sweet and decorous, retaining still its natural Form, Feature and Shape? Again, if we consider the natural and innate Desire most People have of being bury’d in their own Tombs and Countries, [Sidenote: Necessary for _Transporting Bodies_.] we shall find there is a necessity of _Embalming_ such Bodies, the better to convey those that die in Foreign Parts to their Native Soil. Thus _Jacob_ and _Joseph_ were transported from _Egypt_ to _Canaan_, whereas, had their Bodies not been _embalm’d_, they must necessarily have corrupted in their Journey; but as for the _Greeks_ and _Romans_, who were not well acquainted with this Art, they were forc’d to burn such Bodies as dy’d abroad, and were contented only to bring home their Ashes, which _Ovid_ seems so very desirous of in the following Verses:

_Ossa tamen facito parva referantur in Urna, Sic Ego non etiam Mortuus, Exul ero._

Let but my Country have my Funeral-Urn, And after Death, tho’ exil’d, I’ll return.

Now certainly they would have thought it much better to have brought over the whole Body than part of it, had they been but skillful enough to have _embalm’d_ it; for there is no other difference between Incineration and Putrefaction, than length of Time, therefore both are equally to be avoided. Nay, some of the _Heathens_ themselves have judg’d it an Impiety towards the Dead, either to commit them to the Fire, or to Worms and Corruption, therefore they endeavour’d, as much as in them lay, to _Embalm_ and Preserve them thereby from both. Now nothing is more evident, than that those who intend to preserve a Body entire, ought neither to burn nor bury it, but keep it in a proper Repository, contriv’d to resist the Injuries of Time and Weather, and which is neither expos’d nor obnoxious to Putrefaction.

To Conclude, _Embalming_ not only prevents the Plague and Putrefaction, and consequently frees from the Terror and Deformity of Death, _page_ 9, 11, 12. [Sidenote: Secures from the Insults of Animals, _&c._] but likewise defends and secures dead Bodies from Insults of Brutes and Insects, by reason of its bitter ungrateful Taste: Yet considering the antient Way of the _Egyptians_ by rowling, and the modern by wrapping up in Cerecloaths, so obscure the Object, and also are so imperfect on several other Accounts; I have endeavour’d to shew a possibility of inventing a Method, how to preserve the whole _Compages_ of the Body for ever without Putrefaction, in such manner, that its Texture and Structure may remain entire, of the same Proportion as before, and of the same Colour and Flexibility, without any visible contraction, diminution or unconformity of the Parts whereby the dead Corps may be handled by the _Anatomists_ without any offensive Smell or fastidious _Mador_. St. _Jerome_, in _Epitaph. Paul. Eustoch._ speaks thus of _Paulina_ a _Roman_ Lady, _Quodq; mirum sit nihil Pallor mutaverit Faciem, sed ita Dignitas quædam omnia compleverat, ut putares non mortuam sed dormientem_. _And what is wonderful, Paleness had not in the least alter’d her Countenance, but Majesty was so preserv’d_ (_by_ Embalming) _in every Feature, that you would not have thought her dead but asleep_. Thus to preserve any heroic Prince or great General, any noted Professor of some Science or Faculty, _&c._ would sure be a finer sight than their _Effigies_ in Wax, and withal be as durable as their Tomb in Marble. I say, if we can arrive at this Perfection, without Exenteration or Incision, so as to preserve a dead Body after the manner aforesaid, it were reasonable to believe it would not only less terrifie all scrupulous Persons, but likewise be of greater Use to the Common Wealth. Yet least I should fail herein, it being an unbeaten Path, I presume thro’ your Conduct and Guidance, that whilst I am endeavouring to find it out, you will neither suffer me to lose my self, nor lead others out of the Way. This is my only fear (well knowing too many Examples of those that in making new Discoveries have Shipwreck’d themselves) and the principal Request of,

_SIR_,

_Your most Obedient_

_Humble Servant_,

Thomas Greenhill.

THE

Art of Embalming.