Chapter V: Letter I (2)

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.]