Chapter VI: Letter I (3)

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.]