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

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

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

Hence it was the Greeks, either refus’d all manner of Sepulture, or at least decent Burial, to Infamous Persons, or such as had committed any Notorious Crime. Thus they burned not those, according to Custom, who kill’d themselves, but bury’d them in an obscure, ignoble Place, without any Funeral Ceremonies, Tomb or Inscription. Diodorus Siculus, Lib. 16. Bibl. cap. 6. relates, It was enacted by Law, that one convicted of Treason or Sacriledge should be cast out unbury’d; which Persons also by the Athenian Laws were prohibited Burial in Athens, as Xenophon tells us, Lib. 1. Ἑλληνικῶν. Pausanias likewise says the Arcadians cast out unbury’d, without their Territories, the Traytor Aristocrates, whom they had ston’d to Death. Among the Romans, those that kill’d themselves were prohibited all manner of Sepulture, either that others might thereby be deterr’d from so making away with themselves, or because they thought it unreasonable any Hands should be employ’d to bury him, whose own had destroy’d himself. Tarquinius Priscus order’d all such dead Bodies to be fix’d on a Cross, to be view’d by all the Citizens, and afterwards to be devour’d by Birds, &c. as Pliny relates in his Natural History, Lib. 36. cap. 15. Albertus Leoninus in his Process. Criminal. says, If any one kill’d himself (as being either weary of a tedious Life, or impatient of Pain or Trouble, or else to avoid condign Punishment, or for any other Cause whatsoever) his Body was cast out upon a Dunghill, to have a common Sepulture with Dogs, &c. but however it was more customary to have his Goods confiscated, and his Body hung on the Furca. The Milesian Virgins were deterr’d from hanging themselves by a Law of the Senate, that Self-Murderers should be deny’d Burial, and have their Bodies dragg’d naked thro’ the Streets, in the same Rope they had hang’d themselves with. All such Persons as were hung upon this Furca or Gibbet, were by the Laws deny’d Sepulture, and a Centry, says Petronius, was set to watch them, lest any Body should take them down.

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

Thus, as some Criminals have been deny’d Christian Burial, as an ignominious Punishment, so others by reason of more heinous Offences have been bury’d alive: Korah, Dathan and Abiram for murmuring and rebelling against Moses were swallow’d up alive by the Earth, Numb. 16. 30, 33. They and all that appertain’d to them, went down alive into the Pit, and the Earth clos’d upon them: But they were not only bury’d alive, and after that manner descended into a Sepulchre, but likewise into Hell, as some Commentators observe, for an eternal as well as temporal Punishment. The Vestal Virgins being defil’d, suffer’d this Punishment as the most miserable that could be inflicted; for the Romans in case of this Crime, bury’d them alive in the Campus Sceleratus, as Plutarch in Vita Numæ Pompilij observes, and we read in Constitut. Crim. Caroli, p. 131. the same was inflicted on such as kill’d their Children.

To be deny’d all manner of Burial, or to be bury’d dishonourably or alive, have ever been thought severe Punishments; |To be dug out of the Grave both a Curse and Punishment.| so likewise to be dug up again, after Christian Burial, is a shameful Disgrace and equally Ignominious. Thus in contempt of the deceas’d wicked Priests, King Josiah took their Bones out of their Sepulchres and burn’d them, 2 Kings 23. 16. Also the Prophet Jeremiah foretold the Jews how GOD would bring out of the Grave the Bones of their Kings, Princes, Priests and Prophets, and expose them to the Sun and Moon, &c. Chap. 8. v. 1, 2. In prophane History it is reported of Sylla the Dictator, that he dug up the Bones of Caius Marius, and commanded them to be flung into the Sea; wherefore when he dy’d himself, he order’d his own Carcass to be burn’d, that his Bones might not have the like ill Treatment from his Enemies, Pliny’s Natural History, Lib. 7. cap. 54. Such disturbing the Deceas’d in their Tombs, I look upon to have given the first occasion of burning Dead Bodies, yet I think this latter as obnoxious to ill Usage, since it would be a less difficult matter to deprive Urns of their Ashes, scatter them before the Wind, sow them in the Sea or barren Sands, or in a word, make a Paste of them to feed Fowls with, or a Compost, out of which might be form’d ridiculous Imagery, to make sport for Children, or diversion for Men. An Example of both these kinds of the violation of the Dead, has been known to be acted either out of Malice to Enemies, or as a Punishment to Oppressors and Tyrants. The one is conspicuous from what Saxo Grammaticus relates in the Fourth Book of his History, that the Body of one Fengo a Tyrant, being judg’d worthy neither of an Urn nor Sepulture, his Ashes were order’d to be dispers’d by the Winds, for it was not thought reasonable that Country should protect his Ashes which he had depriv’d of its Liberty. The other is confirm’d by the Usage of the Roman Emperor Vitellius, who as Suetonius reports, cap. 17. after various Mockeries, was dragg’d to the Gemoniæ, cut into very small pieces, and afterwards flung into the Tyber. Heliogabalus likewise was first dragg’d about the Streets of Rome, then thrown into a Common Shoar, and soon after into the Tiber, as Sextus Aurelius Victor and Lampridius relate.

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

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

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

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

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

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

The Custom of Washing and Anointing the Corps was in no wise peculiar to the Romans, but us’d likewise by the Hebrews, Greeks, Trojans and Christians, nay, in almost all the civiliz’d Parts of the World, yet ’tis certain it ows its Original to the Invention of the Egyptians. That it was us’d in the Primitive Church, appears by the Words of the Apostle, Acts 9. 37. And it came to pass in those Days she (Tabitha) was sick and dy’d, whom when they had wash’d, they laid in an upper Chamber. Also Johan. Chrysost. as we find in Theodoret, Homil. 84. Alphonsus Salmeron, Tom. 10. De Sepultura Christi; and others affirm Christ’s Body was wash’d before it was anointed. We read in Plutarch, that Philippus Libertus wash’d the Body of Pompey with Salt Water, which perhaps might be either because it was more Abstersive, or that it help’d to prevent Putrifaction, and it is not improbable the Egyptians might have been accustom’d to wash the Body with the same Pickle they us’d in the Salination, or with Phænician Wine, which they wash’d the Entrails and inside of the Body with, in order to the Preserving and Embalming it: But more commonly the Ancients us’d warm Water, both that they might thereby cherish and comfort the benumb’d and lifeless Limbs, and invite the natural Heat again into the Body, by doing which they better satisfy’d themselves whether the Body were really dead or not, and also that if it were past recovery, they might by thus cleansing the Body from all Filth and Purgings at the Nose, Mouth or lower Belly, render the Corps more decorous, and sightly, as ’tis a Custom among many at this Day, to comb the Hair, shave the Beard, and perfume the Corps with sweet Odours.

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

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: |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, |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.

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.

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; |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:

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; |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, |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.