Chapter VII: Letter I (4)

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

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

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

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

_Et Regum Cineres extructo Monte quiescunt._

Beneath a Mount their Monarchs Ashes rest.

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

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

[Sidenote: _Proper Sepulchres._]

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

[Sidenote: _Common Sepulchres._]

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

[Sidenote: _Family-Sepulchres._]

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

[Sidenote: _Hereditary-Sepulchres._]

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

[Sidenote: _Cenotaphs._]

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

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

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

[Sidenote: _Dormitories._]

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

————_Quam Sedibus Ossa quierunt._

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

[Sidenote: _Houses._]

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

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

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

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

[Sidenote: _Man’s Elogium._]

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

[Sidenote: And _Redemption_.]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sidenote: In _Anatomy_.]

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

[Sidenote: In _Surgery_.]

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

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

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

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

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

_SIR_,

_Your most Obedient_

_Humble Servant_,

Thomas Greenhill.

TO
HIS GRACE
_WRIOTHESLY_
DUKE of BEDFORD
Who has been pleas’d to encourage this Work,
This MAP OF EGYPT &c, _is dutyfully inscrib’d by his_ Graces _most
obliged_ Surgeon _and humble servant_
Tho. Greenhill.
]

THE

Art of Embalming.