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.

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:

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.

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, |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.

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.

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.

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.

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.

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: |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.

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; |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, |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, |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, |Weeping allays Grief.| as Ovid in his Epistles speaks:

And in the Fourth Book of his De Tristibus, Eleg. 3.

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.

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, |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:

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, |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.

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.

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

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.

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: |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:

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. |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:

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.

On others thus:

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. |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: |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, |Campus Martius.| where the Mausolæum of Augustus stood, together with a vast number of antient Sepulchres and Monuments all along the River side.

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.