{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_57829/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_57829","id":"gutenberg_57829","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/57829","summary":null,"tags":["Burial -- Early works to 1800","Category: Archaeology & Anthropology","Category: Health & Medicine","Category: History - Other","Category: Philosophy & Ethics","Embalming -- Early works to 1800","Funeral rites and ceremonies -- Early works to 1800","Mummies -- Early works to 1800"],"text":"Produced by Richard Tonsing and the Online Distributed\nProofreading Team at http://www.pgdp.net (This file was\nproduced from images generously made available by The\nInternet Archive)\n\n\n\n\n\n\n\n\n\n _The Explanation of the_ Frontispiece.\n\n\n Reader thou in this _Frontispiece_ may\u2019st see\n How _mortal Man_ seeks _Immortalitie_;\n His beauteous _Frame_ he sees with speed decline,\n And soon dissolv\u2019d by _Death_, tho\u2019 form\u2019d by _Hands Divine_.\n _Sadness_ in Widows Robes deplores his _State_,\n While the _Young Brood_ inspect the _Book of Fate_;\n Pensive they view the _Rise_ and _Fall_ of _Man_,\n With Tears survey his Transitory _Span_.\n But his great _Soul_, full of C\u0153lestial _Flame_,\n Disdaining _Death_, strives to extend his _Name_;\n And conscious of our too too fickle _State_,\n Would fain elude the Force of _Time_ and _Fate_:\n The narrow Boundaries of _Life_ would pass,\n By _Statues_, _Pillars_, Monumental _Brass_,\n Aspiring _Pyramids_, that lift on high\n Their spiral Heads to reach his kindred Skie,\n Which in their dark _Repositories_ keep\n The _Bodies_ safe in their _Immortal Sleep_;\n While healing _Balm_ and _Aromatic Spice_,\n _Death_\u2019s odious _Dissipation_ to their _Form_ denies.\n _Death_ baffl\u2019d thus by wise _Chyrurgic Art_,\n Wounds _Mortals_ there but with a blunted Dart;\n And half the Terror of the _Griesly Fiend_\n Is lost, when _Mortal Bodies_ know no end.\n The _Bodies_ thus _Preserv\u2019d_, the thinking Part\n _Men_ strive to keep alive by various _Art_,\n And fine wrought _Medals_ and _Inscriptions_ use,\n But above all the _bright recording Muse_;\n Thro\u2019 _Time_\u2019s revolving Tide the faithful _Page_\n Conveys their earliest _Rise_ to the remotest _Age_,\n While _Death_ and _Time_ oppose their _Force_ in vain,\n Superior _Men_ above their _Force_ remain;\n _Temples_ and _Fanes_ they to the _Godhead_ raise,\n To bribe the only _Power_, that _can_ destroy, with Praise.\n _Jove_ pleas\u2019d, in Pity of the pious _Race_,\n Two _Messengers_ sends down the Airy space,\n To raise _Man_\u2019s _Ashes_ from the silent Urn,\n Which touch\u2019d by _Hermes_ wand resume their pristine Form.\n _Jove_\u2019s _Royal Bird_ attends to bear on high\n Th\u2019 _Immortal Soul_ up to its Native _Skie_,\n While _Fame_ aloud her Silver Trumpet sounds,\n And with the _Lawrel Wreath_ the _Victor_ Crowns.\n And thus _Eternal_ lives the _deathless Mind_,\n Which, here on _Earth_, no setled _State_ could find.\n\n[Illustration: _T. Murray pinx._\n\n _Thomas Greenhill_ Chirurgus.\n\n HONOR ALIT ARTES\n\n _Quo_ Fata trahunt retrahuntq\ua76b sequamur.\n\n _P. Berchet delin^t._ _Nutting sculpsit. 1705._ ]\n\n\n\n\n \u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391:\n OR, THE\n Art of Embalming;\n Wherein is shewn\n The Right of Burial,\n THE\n FUNERAL CEREMONIES,\n And the several Ways of\n Preserving Dead Bodies\n IN\n Most Nations of the WORLD.\n With an Account of\n The particular Opinions, Experiments and Inventions of modern\n Physicians, Surgeons, Chymists and Anatomists.\n ALSO\nSome new Matter propos\u2019d concerning a better Method of _Embalming_ than\n hath hitherto been discover\u2019d.\n AND\n A _Pharmacop\u0153ia Galeno-Chymica, Anatomia sicca sive incruenta_, &c.\n\n\n In Three PARTS.\n\n\n _The whole Work adorn\u2019d with variety of Sculptures._\n\n\n _By_ THOMAS GREENHILL, _Surgeon_.\n\n\n _LONDON_: Printed for the Author.\n\n\n\n\n \u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391:\n\n OR, THE\n\n Art of Embalming;\n\n Wherein is shewn\n\n The Right of Burial,\n\n AND\n\n FUNERAL CEREMONIES,\n\n Especially that of\n\n Preserving Bodies\n\n After the _EGYPTIAN_ Method.\n\n TOGETHER WITH\n\n An Account of the _Egyptian_ Mummies, Pyramids, Subterranean Vaults and\n Lamps, and their Opinion of the _Metempsychosis_, the Cause of their\n _Embalming_.\n\n AS ALSO\n\n A Geographical Description of _Egypt_, the Rise and Course of the\n _Nile_, the Temper, Constitution and Physic of the Inhabitants,\n their Inventions, Arts, Sciences, Stupendous Works and Sepulchres,\n and other curious Observations any ways relating to the Physiology\n and Knowledge of this _Art_.\n\n PART I.\n\n _Illustrated with a Map and Fourteen Sculptures._\n\n _By_ THOMAS GREENHILL, _Surgeon_.\n\n _LONDON_: Printed for the Author, M DCC V.\n\n\n\n\n CONTENTS\n\n To the Right Honourable THOMAS Earl of Pembroke and Montgomery\n THE PREFACE.\n A List of such Noblemen and Gentlemen as have been pleas\u2019d to Encourage\n this Work with Sculptures.\n A List of such Noblemen and Gentlemen as have been pleas\u2019d to Encourage\n this Work by Subscriptions.\n Amico admodum colendo D. THOM\u00c6 GREENHILL eximiam suam \u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391\u039d\n edenti \u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03b5\u1f50\u03c0\u03c1\u03b1\u03b3\u03b5\u1fd6\u03bd.\n Viro Admod\u00f9m Erudito Thom\u00e6 Greenhill, Chirurgo in \u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391\u039d, sive\n Artem Pollinctur\u00e6, ab illo editam.\n TO HIS Ingenious Friend Mr. Thomas Greenhill.\n To his Friend the Author.\n ERRATA.\n LETTER I.\n LETTER II.\n LETTER III.\n A CATALOGUE OF Authors quoted in this Book.\n THE TABLE\n\n------------------------------------------------------------------------\n\n\n\n\n To the Right Honourable\n THOMAS\n\n Earl of _Pembroke_ and _Montgomery_; Baron _Herbert_ of _Caerdiff_;\n Lord _Rosse_, _Par_, _Marmion_, St. _Quintin_ and _Shurland_; Lord\n Lieutenant of the County of _Wilts_ and _South-Wales_; Knight of\n the most Noble Order of the Garter, and President of Her Majesties\n most Honourable Privy Council.\n\n\n _My Lord_,\n\nI count it no small Happiness, in an Age so Censorious as this, to have\nfound a Patron so universally admir\u2019d, that I am under no apprehension\nof being thought a Flatterer, should I make use of and indulge all the\nLiberty of a profest Panegyrist; but that is what a sense of my own\nInability and Your Lordship\u2019s Modesty forbids: It is sufficient for me,\nthat, under Your Lordship\u2019s known Learning in Antiquity and History,\nboth Antient and Modern, my weak Endeavours at restoring a _lost\nScience_ may be secure from the Assaults of the _Envious_ or the\n_Ignorant_.\n\nI have nothing to fear from the Animosities of Parties, since how\ninveterate soever they may be against each other, yet they all agree in\nthis one Point, to Esteem and Honour Your Lordship, who are the\n_Atticus_ of the Times, by Your Virtues endear\u2019d to all sides, and each\nbelieving that not to Value Your Lordship, would be to discover such an\naversion to Honour and Virtue as the worst of Men would abhor.\n\nYour Virtues, my Lord, are so conspicuous, that they give you that\nNatural and Rational Right to true Nobility, which the _Roman_ Satyrist\nso justly exprest:\n\n \u2014\u2014_Nobilitas sola est atq; unica Virtus._\n\nI will not dispute whether or no there be any Intrinsic Value in a long\nDescent, or whether that be deriv\u2019d from the necessity of a\nSubordination essential to Government, or else from the just Reward of\nVirtue, which ennobles all the Posterity of the Possessors of it, it\nbeing here a very useless Disquisition since Your Lordship\u2019s Family is\nof so very high an Original that none can boast a greater Antiquity, and\nthat Your Lordship is possest of all that Merit which first\ndistinguish\u2019d Man from Man, and gave a Preeminence to the Deserving.\nAmong all the Excellencies which thus dignifie Your Lordship\u2019s\nCharacter, perhaps there is none more eminent than Your Protection and\nEncouragement of Arts and Sciences, to which the _English_ World owe the\nincomparable Mr. _Lock_\u2019s _Essays on Human Understanding_, and other\nWorks extreamly beneficial to the Public. Neither do I in the least\nquestion but Your Lordship\u2019s Protection of so excellent and useful an\n_Art_ as _Surgery_, will render it as flourishing here in _England_ as\nit is in any other part of the World. \u2019Tis true we are not wanting of\nsome extraordinary Professors of that _Art_, but I could also heartily\nwish we had not a greater number of Bad, and yet perhaps the chief\noccasion of this may be the want of a due Method of Encouragement, by\nwhich the modest Endeavours of young Proficients are eclips\u2019d, and which\n(to make a Comparison) like tender Plants, are nipp\u2019d in the Bud and\nperish for want of Watering.\n\nNow as the want of Opportunity has been in some respect a prejudice to\nmy Business, so also the want of Encouragement has in a great measure\nbeen a hindrance to this Work: For what regret of Mind must it needs\noccasion, to find none esteem\u2019d but such as speak Experience in their\nLooks, and that Youth should be despis\u2019d tho\u2019 never so hopeful and\nindustrious, meerly because of a particular number of Years, and what an\ninterruption must it be to our painful Studies, to think that even the\nbest Performances of this kind are contemn\u2019d because they are chiefly a\nCollection, when on the contrary it is receiv\u2019d as an establish\u2019d Maxim,\nthat such as Travel into Foreign Countries, are not only the most\ncapable to describe them, but also whatsoever they relate is look\u2019d upon\nas the sole matter of Fact and Truth, when many times Business is better\ntransacted by Correspondence, and those that have been at the trouble,\nexpence and danger of Travelling have come home no more improv\u2019d than\nthey went out, except in the Fashions and Levities of the Age, yet are\nwe commonly so imprudent as to value Things meerly for their coming from\na far and at a great deal of Expence; but whilst we admire those\nNovelties, we are often misled and deceiv\u2019d by meer Fables and imaginary\nStories of such Things as neither are, nor ever have been.\n\nThis I speak not in prejudice to Travelling it self, which, if rightly\nunderstood, is certainly the greatest Improvement in the World, and I\ncould heartily wish I had had the opportunity of its Advantage, but on\nthe contrary I do it chiefly to show that it is not impossible to give a\ntolerable, if not the best Account of the Ancients without it; for what\ncan any one, who now travels into _Egypt_, learn or see but such a\nruin\u2019d Country, that the very Place is hardly known where those\nwonderful Cities _Thebes_ and _Memphis_ stood, except what is\nTraditional or extracted from the Writings of the Ancients. \u2019Tis true,\nthe learn\u2019d and accurate Mr. _Greaves_ has given us the best Description\nof the _Pyramids_, but then this was both because they are at this Day\nin being, and to be view\u2019d by Travellers, as also that he carry\u2019d along\nwith him the best contriv\u2019d Instruments for taking their exact Altitudes\nand Dimensions, which few besides that see them trouble themselves with,\nbut are content to say, they have seen them; nevertheless _Greaves_ can\nneither give us the Names of the right Founders of them, nor any\ncertainty whether there were perpetual _burning Lamps_ in them, or a\n_Colossus_ or _Statue_ on the top of the bigger _Pyramid_, or, in a\nword, by whom and to what end the monstrous Figure of the _Sphinx_ was\nbuilt.\n\nBut however the aforesaid Reflections are not the only Discouragements\nto Industry and Study; to see our Profession over-run by _Quacks_ and\n_Mountebanks_, and that _Valet de Chambres_ are suffer\u2019d to Bleed, dress\nWounds, cut Fontanells, and perform the like Operations, is what has\nreduc\u2019d _Surgery_ to so low an ebb. In like manner the noble _Art of\nEmbalming_ has been intirely ruin\u2019d by the _Undertakers_, as also the\n_Court of Honour_ much prejudic\u2019d, of which Your Lordship has been twice\nSupreme Judge; from whence it is the _Balsamic Art_ is now-a-days look\u2019d\nupon as a very insignificant Thing, and not a little despis\u2019d, whereas\nthe Knowledge and Practise of that _Art_ is both useful in Natural\n_Phylosophy_, _Physiology_, _Physic_, _Surgery_ and _Anatomy_, as I hope\nI have fully prov\u2019d in the body of my Book, over and above that the\nHistory thereof leads us into the first and best Antiquities of the\nWorld. Your Lordship therefore being both a great Admirer and Encourager\nof Things of this nature, I hope, thro\u2019 Your generous Protection, not\nonly to secure my self against the contempt of all Critics, but also to\nbe enabl\u2019d to continue and complete my intended Work, and this has also\nbeen one Reason why I have thus vindicated _Surgery_, the _Art of\nEmbalming_ and my own _Collection_; in which, altho\u2019 I am not thoroughly\nsatisfy\u2019d that there is any thing worthy Your Lordship\u2019s perusal, yet\nthis I am sure of, that Your Candour will appear the greater, by\ncondescending to accept my mean Performance.\n\nAnd here, my Lord, I have the temptation to loose my self in the Field\nof Your Praises, but that I know both my Patron and my self too well to\nindulge the agreeable Contemplation. Were Your Lordship like common\nPatrons, I should do like common Dedicators, speak of the admirable\nTemperance of Your Life, Your Moderation, the Wonders of Your Conduct\nwhen You were _Lord High Admiral_, which Office was Administer\u2019d by Your\nLordship to the Universal Content and Satisfaction, both of the\nMerchant, the Officers and Sailers; Your Lordship\u2019s Prudence, Judgment\nand Sincerity in Your high Post of _President_ of Her Majesties most\nHonourable Privy Council: And I might extend my Considerations even to\nthe great Happiness such a Person must possess, who is so generally\nvalu\u2019d and esteem\u2019d both by his Queen and Country; but what is so well\nknown I shall leave as wanting not the help of any Panegyric to make it\nmore evident, and content my self with the Honour and Satisfaction of\nbeing permitted to Subscribe my self, _My Lord_,\n\n _Your Lordship\u2019s most Humble\n And most Obedient Servant_,\n Thomas Greenhill.\n\n\n\n\n THE\n PREFACE.\n\n\n_It is not only the Authority of King_ Solomon, _the greatest, richest\nand wisest of Men, that convinces us_ There is nothing new under the\nSun, _but also common Observation daily shews us the Truth hereof; for\nwhether we respect Kingdoms and Monarchies, Cities or Villages, with\ntheir Civil, Military and Rural Transactions; whether we consider the\nAmbition of Kings and Princes, or the Captivity and Subjection of the\nCommon People; or if we look into the various Sects, Religions, Habits,\nCustoms, Manners, Arts and Sciences that are in the World, we shall in\nall things find we are but Imitators of our Fore-Fathers, and tread only\nin their Footsteps_.\n\n_The same Thing is acted to Day which was done a Thousand Years ago, and\nthis, after a Vicissitude of fantastic Alterations, will in another\nCentury come into Fashion again; so that we move like the C\u0153lestial\nOrbs, in the same Circumvolutions, and our whole Life is but_\n\n Actum agere, & _Penelopes_ telam retexere.\n\n_It is the same with Books and Writings; for tho\u2019 public Advertisements\ndo daily inform us, that some Work or other is continually on the\nStocks, yet is it but the same Story inculcated over again, in another\nLanguage, different Volume, larger Print, additional Sculptures, and\nsome new Alterations; or else it is but a Translation, with Annotations,\nComments, and a Table annex\u2019d, which serve for new Amusements and the\nMaintenance of the Booksellers. Others which bear a greater Repute in\nthe World, as being penn\u2019d by the more Learned and Ingenious Persons, in\na very Concise and Elegant Stile, are generally nothing but some new\nfine-spun_ Virtuosi _Suggestions, extracted from an almost forgotten and\nout-of-fashion_ Hypothesis, _and each Improvement in Modern Arts, has\nundoubtedly ow\u2019d its Original to somewhat hinted to us by the Ancients_.\n\n_All this I freely acknowledge to be my own Case, with this difference\nonly, that I know my self deficient in that solid Learning and admirable\nStile they were wont to use; yet for your encouragement to peruse this\nTreatise, I can assure you, you shall hardly find any other Book which\nso generally, particularly and completely handles this Subject: Besides,\nI can justly aver that I devis\u2019d and compil\u2019d the greatest part thereof\nbefore I met with any Author that gave me so much Satisfaction as I have\nsince had; and notwithstanding my Notions were in a great measure\nagreeable to theirs, tho\u2019 unknown to me, yet will I modestly submit and\nattribute the Invention thereof to them_, First, _As being my Seniors,\nand who Wrote before me, and_, Secondly, _as infinitely the more Learn\u2019d\nand better Qualify\u2019d Writers. Nor does this Submission detract the least\nfrom my Labour, it having been to me the same thing as a_ lost Art: _And\nI would gladly be inform\u2019d, by any one at this Day, of the true Method\nof the antient_ Egyptian Embalming; _nay, would be content only to know\nthe more Modern, tho\u2019 more excellent Way, that of_ Bilsius.\n\n_We must therefore grant that the Ancients knew many Things, which in\nprocess of Time, either thro\u2019 Fire, Inundations, hostile Invasions, or\nother Accidents and Devastations, have intirely perish\u2019d, and still\nremain so, as_ Pancirollus _fully shews; or if we have any superficial\nKnowledge of them, as is somewhat apparent from our Modern Architecture,\nSculpture, Painting_, &c. _yet are we even at this present so vastly\ndeficient in the very best of our Imitations, that none have ever\nhitherto arriv\u2019d to any tolerable Perfection; nevertheless should any\none so perfectly apply himself to the Study of one of those_ lost Arts,\n_as to make a new Discovery therein, I hope you would allow him the same\nPraise as if he had been the first Inventor; and, for my part, however I\nshould fail in answering your Expectation, of what is seemingly promis\u2019d\nin the_ Title-Page; _yet, thus far I am pretty sure, that I have given\nmore light into the Matter, than has been done by any of those imperfect\nAccounts of_ Herodotus, Diodorus Siculus, _&c. And tho\u2019 some Things that\nI say may seem to want Authority, yet for the most part, should I have\nmade all the Quotations I could have brought to prove my Assertions, it\nwould have extended this Volume to a much larger size than I intended;\nwherefore I have in a great measure designedly omitted them, to the end\nI might avoid Prolixity as much as possible, and in other places I have\nus\u2019d their Words expresly as my own, not to detract from them, but to be\nmore concise, and have in several places not mention\u2019d their Names, for\nthe aforesaid Reasons: So I do here, once for all, with submission,\nApologize for my self, that the censorious World may not repute me an\nungrateful_ Plagiary.\n\n_I acknowledge therefore this my Labour, in one respect to be a\nCollection, in all to be still deficient of that Perfection which so\nnoble an_ Art _deserves; yet in some Things I have improv\u2019d it, and in\nothers apply\u2019d it to those Uses which have scarce before been thought\nof. But all the Satisfaction I have herein, is to think that I have\nperform\u2019d my Duty, in exerting my small Talent, with the utmost Care and\nDiligence, for the Benefit of our_ Company; _and if my Work does not\nperform what is intended and desir\u2019d, it will nevertheless be Useful,\nPleasant, and serve to Divert you, which_ Horace _says is the Perfection\nand Chief end of all Writing_:\n\n Omne tulit punctum qui miscuit Utile Dulci.\n\n\n\n\nA List of such Noblemen and Gentlemen as have been pleas\u2019d to Encourage\n this Work with Sculptures.\n\n\n His Grace _Wriothesly_ Duke of _Bedford_\n The Honourable _James Saunderson_, Esq;\n _Nathaniel Long_, Esq;\n Mr. _James Pettiver_, Apothecary, F. R. S.\n _Charles Bernard_, Esq; Serjeant Surgeon\n _John Lawson_, M. D.\n _Hans Sloane_, M. D.\n _William Gibbons_, M. D.\n Mr. _Francis Moult_, Chymist\n His Grace _Thomas_ Lord Arch-Bishop of _Canterbury_\n _John Thorpe_, A. M.\n Mr. _Joseph Whiston_, Druggist\n _Robert Nelson_, Esq;\n Mr. _George Rolfe_, Surgeon\n\n\n\n\nA List of such Noblemen and Gentlemen as have been pleas\u2019d to Encourage\n this Work by Subscriptions.\n\n\n A.\n\n Mr. _Benjamin Adams_\n _John Allen_, Esq;\n Mr. _Richard Alsop_\n Mr. _Thomas Ashly_\n _William Ashmole_, M. D.\n _Philip Ayres_, Esq;\n\n\n B.\n\n Mr. _William Bacon_, Surgeon\n _William Baddiford_, M. D.\n _Nicholas Battersby_, Esq;\n Mr. _Nicholas Batt_\n Mr. _Robert Baylies_\n _Wriothesly_ Duke of _Bedford_\n Mr. _William Bedford_\n _Charles Bernard_, Esq; Serj. Surg.\n Mr. _Henry Bernard_, Apothecary\n Mrs. _Jane Bernard_\n Dr. _William Benson_\n _Joseph Birch_, M. B.\n Mr. _John Blomfield_\n Mr. _James Booth_, Surgeon\n Mr. _John Bound_\n Mr. _John Bornhold_\n _George Bramston_, L. L. D. Master of _Trinity-Hall_ in _Cambridge_.\n _Samuel Brewster_, Esq;\n Mr. _George Brewster_\n _William Bridge_, M. D.\n Mr. _Samuel Bridge_, for 6 Books\n Mr. _Jeremiah Bright_\n Mr. _Thomas Briscoe_\n Mr. _Barton Bromly_\n _Humphry Brooks_, M. D.\n _John Brown_, Esq;\n _Thomas Brown_, M. D.\n Mr. _Richard Brown_\n Mr. _Albert Bryan_\n Mr. _Richard Bull_, Druggist\n _Richard Butler_, Esq;\n Mr. _John Byard_, Surgeon\n Mr. _Christopher Byland_\n Mr. _Francis Bythel_\n\n\n C.\n\n _Thomas_ Lord Arch-Bishop of _Canterbury_, for 3.\n Mr. _Thomas Cawthorpe_, Apoth.\n Mr. _John Chamberlain_\n Mr. _Lawrence de la Chambre_\n _Thomas Chambers_, Esq;\n _Hans Peter Charriere_, M. D.\n Mr. _Thomas Child_, for 3.\n Mr. _Thomas Cholmley_\n Mr. _John Chrichloe_\n The Right Honourable the Earl of _Clarendon_\n Mr. _Joseph Clench_, Apothecary\n _William Cockburn_, M. D.\n _William Cole_, M. D.\n Mr. _William Cole_, Surgeon\n Mr. _George Collinson_\n Mr. _Andrew Cooper_, Surgeon\n Sir _Godfry Copley_\n _Thomas Cotton_, Esq;\n Mr. _William Cowper_, Surgeon\n Mr. _Brian Cozens_\n Monsieur _Le Croix_, Surgeon to the Sick and Wounded of _Kingsale_ in\n _Ireland_\n\n\n D.\n\n Sir _William Dawes_, Bar^t. D. D.\n Mr. _Philip Dewert_\n Mrs. _Elizabeth Dillingham_\n Mr. _Francis Douce_, Surgeon\n Capt. _Joseph Drake_, Clerk of the Admiralty\n _James Drake_, M. D.\n Mr. _Charles Draper_\n Mr. _Samuel Dudly_\n\n\n E.\n\n _Henry Edmunds_, M. A.\n The Reverend _Charles Elstob_, D. D.\n _Anthony Erby_, Esq;\n\n\n F.\n\n Dr. _William Forward_\n Sir _Andrew Fountain_\n\n\n G.\n\n _Samuel Garth_, M. D. for 4.\n Mr. _Christopher Gately_, Apoth.\n Mr. _Robert Gay_, Surgeon\n Mr. _Alexander Geekie_, Surgeon\n _William Gibbons_, M. D.\n The Reverend _Edmund Gibson_, D. D.\n Mr. _Charles Gildon_\n Mr. _Francis Glascock_\n Mr. _Thomas Granger_\n Mr. _Edward Green_ }\n Mr. _Joseph Green_ } Surgeons\n Mr. _John Green_ }\n _William Greenhill_, Esq; for 3.\n Mr. _John Greenhill_\n Mr. _William Grigson_\n Mr. _William Grimes_\n\n\n H.\n\n The Right Honourable the Lord _Halifax_\n Mr. _Stephen Hall_, Surgeon\n The Reverend _William Hanbury_, M. A.\n _John Hare_, Esq;\n Mr. _Charles Hargrave_\n Mr. _Charles Harman_\n Mr. _John Harris_\n _John Harrison_, Esq;\n Mr. _John Hartley_\n Mr. _Richard Harvey_, Surgeon\n Mr. _Joshua Hatfield_\n The Honourable _Charles Hatton_, Esq;\n Mr. _Henry Hazzard_\n _George Hepburn_, M. D.\n Mr. _John Hesket_\n _Thomas Hesket_, A. M.\n _Thomas Hewett_, M. A. and Fellow of _Clare-Hall_ in _Cambridge_\n The Reverend _George Hicks_, D. D.\n Mr. _Bevill Higgons_\n Mr. _Thomas Hill_\n Mr. _John Hill_, Apothecary\n Mr. _George Hinckster_, Surgeon\n Mr. _George Hockenhull_\n Mr. _Thomas Hodgson_\n _Henry Hoghton_, Esq;\n _Philip Horneck_, L. L. B.\n Mr. _Benjamin Howell_\n Mr. _Hungerford Hoskins_\n\n\n J.\n\n Mr. _Stephen Jermyn_\n\n\n K.\n\n Mr. _William Keith_\n Mr. _John Kersey_, Sen.\n Capt. _John Kerton_\n Capt. _John Key_\n Mr. _Thomas King_, Apothecary\n\n\n L.\n\n Mrs. _Catharine Lacy_\n Mr. _Samuel Lane_, Apothecary\n _John Lawson_, M. D.\n _Nathaniel Long_, Esq;\n Mr. _Josias Long_\n Mr. _Mordecai Lyde_, Surgeon\n\n\n M.\n\n Mr. _John Mackie_, Surgeon\n Mr. _John Magill_, Surgeon\n Sir _George Markham_, Baronet\n Mr. _Samuel Marwood_\n Mr. _Nathaniel Mezy_, Apoth.\n Dr. _Richard Middleton Massey_\n Mr. _Charles Mathar_\n Mr. _Charles Midgley_, Chymist\n Mr. _John Mills_, Surgeon\n Dr. _More_, Lord Bishop of _Norwich_\n Mr. _Peter Motteux_\n Mr. _George Moult_, Chymist\n Mr. _Francis Moult_, Chymist\n Mr. _Thomas Murray_\n\n\n N.\n\n _Robert Nelson_, Esq;\n Dr. _William Nicholson_, Lord Bishop of _Carlisle_\n _Denton Nicholas_, M. D.\n Mr. _Vincent St. Nicholas_, Surgeon\n Mr. _Marmaduke Norcliff_, Surgeon\n Mr. _Joseph Nutting_, for 2.\n\n\n O.\n\n Mr. _John Oldmixon_\n\n\n P.\n\n Mr. _John Padmore_, Apothecary\n _Richard Page_, Esq;\n Mr. _John Partridge_, Apothecary\n Mr. _John Peat_\n Mr. _James Pettiver_, Apothecary\n Mr. _William Philips_\n The Honourable _William Pierpoint_, Esq;\n Mr. _Thomas Pierce_, Surgeon\n The Reverend Mr. _George Plaxton_\n Mr. _William Plaxton_\n Mr. _Jacob Pullen_\n Mr. _Nathan Putt_\n\n\n R.\n\n Mrs. _Grace Rackstraugh_\n _John Rathborn_, M. D.\n Mr. _George Richardson_, Apoth.\n Mr. _Jonas Rolse_\n Mr. _George Rolfe_, Surgeon\n Mr. _Abel Roper_\n\n\n S.\n\n Mr. _Samuel Sault_\n Mr. _John Salter_, Surgeon\n Mr. _John Salter_, Apothecary\n Mr. _John Savage_\n Mr. _Richard Savery_\n The Honourable _James Saunderson_, Esq; for 2.\n Mr. _Joshua Sharpe_\n _John Shadwell_, M. D.\n _Hans Sloane_, M. D.\n Mr. _William Sloper_, Surgeon\n The Reverend _Thomas Smith_, D.D.\n Mr. _George Smith_\n Mr. _John Smith_\n Mr. _Nathaniel Smith_, Surgeon\n Mr. _Francis Snape_\n Mr. _Joshua Spencer_, Chymist\n Mr. _Thomas Spurway_\n _Samuel Stebbins_, Esq;\n Mr. _Thomas Stollord_, Surgeon\n Mr. _Samuel Storer_\n Mr. _John Sturmy_\n Mr. _John Sturt_\n\n\n T.\n\n Mr. _William Talman_\n Mr. _Christopher Talman_, Surgeon\n Dr. _Thomas Tomlinson_\n The Honourable Coll. _Thompson_\n _John Thorpe_, M. A.\n _Edward Tidcomb_, Esq;\n Mr. _Thomas Tucker_, Surgeon\n Mr. _James Tully_\n\n\n W.\n\n Mr. _Charles Wadcock_, Surgeon\n Mr. _Lyonel Wafer_, Surgeon\n Mr. _Henry Walker_, Surgeon\n _Robert Walpool_, Esq; Councellor of the Admiralty\n Mr. _Samuel Walton_, Chymist\n The Reverend _Richard Ward_, M.A.\n Capt. \u2014\u2014 _Watkins_\n _Abraham Weeks_, M. A. of _Maudlin College_ in _Oxford_\n _Thomas West_, M. D.\n Mr. _John West_\n Mr. _Joseph Whiston_, for 6.\n Mr. _Ayliff White_\n Mr. _George Wilson_, Chymist\n Mr. _John Wilson_, Surgeon\n Mr. _James Wiltshire_\n _Henry Worsley_, Esq;\n Mr. _John Wyat_, for 6.\n\n\n Y.\n\n Mr. _John Yates_, Surgeon\n\n\n\n\n Amico admodum colendo D. _THOM\u00c6 GREENHILL_ eximiam suam \u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391\u039d\n edenti \u03c7\u03b1\u03af\u03c1\u03b5\u03b9\u03bd \u03ba\u03b1\u1f76 \u03b5\u1f50\u03c0\u03c1\u03b1\u03b3\u03b5\u1fd6\u03bd.\n\n\n _Quodcunq; ex Terris volitat medicamen_ Eois,\n _Et quas commistas_ India _pr\u00e6bet Opes;\n Quotquot_ Persiacis _glomerantur Aromata in Arvis,\n Atq;_ Sab\u00e6orum _Balsama prompta Solo;\n Quascunq; auratas_ Arabum _Campestria Merces,\n Pharmaca vel quotquot_ Turcica Mecca, _locant;\n Fervidus exustas peragrans Mercator Arenas,\n Qu\u00e6cunq; asportat Magmata odorifera;\n Qu\u00e6q;_ Pal\u00e6stinis _stillant Opobalsama Plantis,\n Et qu\u00e6_ Nilois _consita sparsa Jugis;\n Thaumata_ Memphiticis _qu\u00e6cunq; videntur in Antris,\n Et qu\u00e6 Pyramidum claustra stupenda tenent;\n Tradidit arcano quodcunq; Volumine_ Mystes\n Ter Magnus, _vel qu\u00e6 dogmata_ Aristoteles;\n _Cuncta h\u00e6c dignatur nobis_ Greenhillius _ardens\n Ecce salutifera suppeditare Manu.\n Esse quid hoc dicam, novus hic divinus_ Apollo\n _Quod subito Arctois Alpibus exoritur!\n Cedite_, Romani _Medicastri, cedite_ Graii,\n _Abdicet atq; Artes_ [1]Anglica Turba _novas.\n Nullus adest Squalor, F\u00e6torve, aut dira Mephitis,\n Sed redolent succis Atria thuriferis;\n Mirifico incis\u00e6 stipantur Pulvere Ven\u00e6,\n Atq; Artus laxos Unguina mista fovent.\n Volvas, Mysta sagax, Vita Ceromate functa\n Corpora, & intingas_ Bammate _perpetuo:\n Pr\u00e6clara socios pergas sanare Medela,\n Atq; Orci rabidis Faucibus eripere;\n Donec succinea sero sis clausus in Arca,\n Dumq; Animus propere tendat ad Astra Viam_.\n\n Joan. Kersey, _Sen._\n\nFootnote 1:\n\n Undertakers.\n\n\n\n\n Viro Admod\u00f9m Erudito _Thom\u00e6 Greenhill_, Chirurgo in \u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391\u039d, sive\n Artem _Pollinctur\u00e6_, ab illo editam.\n\n\n _Miramur_ Phariis _nutantia Pondera Saxis,\n Et min\u00f9s Hospitibus firma Sepulchra suis.\n Quod dare debuerant, \u00c6vo Monumenta carerent,\n S\u00e6cula ni functis sumeret ipse Lapis.\n Arguit elapsam, qu\u00e2_ Mumia _duruit, Artem,\n Orbatumq; dolet Matre superstes Opus.\n At tua Niliaci referent Arcana Laboris\n Scripta, nec ignotis jam fluet Amnis Aquis._\n Arabi\u00e6 F\u0153licis _Opes, Miracula_ Memphis,\n Isiacos _Mores, Justa, Sepulchra, Faces,\n Quicquid_ Arabs _novit_, Pharii _docuere Sophist\u00e6\n Indicibus Chartis pandet amica Manus_.\n Pollinctura _tibi reduces debebit Honores,\n Arteq;_ Apolline\u00e2 _Structa perennis erit.\n Corpora qu\u00e2 nobis servas, tibi nomen in \u00c6vum\n Servabis; qu\u00e2 nos Fama manebit, ope.\n Quid dissolvendum restat, Mors irrita? Servat\n Corpora_ Greenhillus _salva, Animasq; DEUS_.\n\n G. R.\n\n\n\n\n TO HIS\n _Ingenious Friend Mr._ Thomas Greenhill.\n\n\n \u2019Tis great and worthy of our _Praise_ to lead\n The _Living_ thro\u2019 the _Dwellings_ of the _Dead_;\n _Death\u2019s_ grisly _Terrours_ by your _Skill_ to Charm,\n And his fell _Furies_ of their _Stings_ disarm:\n The _Mighty Maker_ has on you bestow\u2019d\n The wond\u2019rous _Science_ for a general _Good_.\n The _Labours_ of your _Studies_ he has crown\u2019d\n With _Art_, alike Important and Profound;\n With _Death_ and _Time_ he\u2019s taught you to engage,\n And save his best _Creation_ from their _Rage_.\n _MAN_, the true _Image_ of his heav\u2019nly _Form_,\n Was a rich _Prey_ to the devouring _Worm_;\n Scarce had his _Breath_ it\u2019s Vital Seat forsook\n But frozen were his _Limbs_, and frightful was his _Look_,\n Livid his _Lips_, his whole _Complexion_ wan,\n And _Nature_ loath\u2019d to view the lifeless _Man_;\n A poor Precarious _Being_ he enjoy\u2019d,\n And soon the _Grave_ his beauteous _Frame_ destroy\u2019d,\n Till you had learn\u2019d by equal _Thought_ and _Care_\n To keep him, as he was created, _Fair_;\n To heal the ghastly _Wounds_ that _Death_ had made,\n And give new _Beauties_ which shall never fade:\n _Heav\u2019n_ has to you the Sacred _Art_ reveal\u2019d,\n Which had for twice ten _Ages_ been conceal\u2019d;\n From common Ruine you the _Body_ keep,\n And turn the filthiness of _Death_ to _Sleep_;\n Fair as the _Slumbers_ of a _Virgin_ seem,\n Who dreams of _Joy_, and blushes at her _Dream_,\n _Youth_ you preserve, and by your _Science_ save\n The living _Graces_ in the rotting _Grave_.\n Sooner the _Egyptian_ King\u2019s aspiring _Tomb_\n May fall, the _Marble_ waste, the _Brass_ consume,\n Old _Time_ may sooner run his destin\u2019d Race,\n Than the new _Wonders_ of your _Art_ deface:\n The _Balm_ and _Eastern Odours_ you employ,\n The Noxious _Vapours_ of the _Vault_ destroy;\n You reconcile us to the Things we loath,\n We feel the _Flesh_ is firm, the _Features_ smooth;\n We see, we smell, by e\u2019ry _Sense_ we try\n Your _Skill_, and are no more afraid to _Die_.\n Go on\u2014\u2014And may you equal _Favour_ find,\n With the vast _Service_ you have done _Mankind_:\n May the vile _Quacks_, who _Heav\u2019ns_ high _Form_ prophane,\n With _Practices_ as infamous as vain.\n The base _Impostors_ of the _Funeral Trade_,\n Who cheat at once the _Living_ and the _Dead_,\n Be _punish\u2019d_ and _expos\u2019d_, and _Art_ restor\u2019d\n To her old _Honours_, and her due _Reward_:\n So late _Posterity_ shall sing your _Praise_,\n And _Fame_ bright _Statues_ to your _Glory_ raise.\n\n _J. Oldmixon._\n\n\n\n\n _To his Friend the Author._\n\n\n Fragrant _Arabian Gums_, employ\u2019d with _Art_,\n From _Worms_ and _Dust_ preserve our meaner _Part_;\n But _Labours_, such as yours, enliven _Fame_,\n And with due _Elogies_ preserve a _Name_;\n They\u2019ll make the _Worthies_ of the _Age_ to come\n Just _Homage_ pay, and venerate your _Tomb_.\n _Greenhill_, proceed in _Learning\u2019s Paths_ to tread,\n And make your self _Immortal_ by the _Dead_;\n Be this your _Praise_, with equal _Skill_ you strive\n To _Embalm_ the _Dead_, and keep your _Friends_ alive.\n\n _B. B._\n\n\n\n\n ERRATA.\n\n\nPage 24. Line 24. for _Juji\u00e6_ read _Injice_, p. 31. l. 9. for _Nolanus_\nr. _Santorellus_, p. 111. l. 31. for on _r._ in, p. 127. l. 29. for\n_Marenuna_ r. _Maremnia_, p. 230. l. 12. for _Romans_ r. _Grecians_, p.\n330. l. 26. for _Scardonius_ r. _Scardeonius_.\n\n\n\n\n THE\n\n Art of Embalming.\n\n\n\n\n LETTER I.\n\n _To_ Charles Bernard, _Esq; Sergeant-Surgeon to Her MAJESTY, Present\n Master of the Surgeons Company, and one of the Surgeons of St._\n Bartholomew_\u2019s Hospital_.\n\n\n SIR,\n\n[Sidenote: _Surgery_ the Chief of _Art_]\n\nIf the Excellency of any _Art_ consist only in its Usefulness, or if it\nderive its Preeminence from the Object, with which it converses, it\nnecessarily must follow, That the Profession of _Surgery_ is the Chief\nof _Arts_, since it is employ\u2019d about so noble a Subject as _Man_; and\ntherefore the _Greeks_ have thought fit to call such manual Operations\n_The Art of Surgery_, which otherwise might as well have been apply\u2019d to\nany Mechanick Trade.\n\n[Sidenote: Has two useful Branches;]\n\nThence it is _Anatomy_ and _Embalming_ are also equally to be esteem\u2019d,\nsince they are not only Branches of this _Art_, but likewise absolutely\nnecessary to be known by its Professors; the one informing us of the\nconstituent Parts of the Body, and the other preserving it for ever in\nour Memories.\n\n[Sidenote: One Taught in our _Theatre_, and the other to be wish\u2019d\n there, yet _Embalming_ practis\u2019d only by _Undertakers_.]\n\nThe first has been Learnedly Treated of by our own Countrymen, as well\nas Foreigners, and is admirably perform\u2019d even at this Day in our\n_Anatomical Theatre_; whereas the last, I know not by what Fate, is\nsurreptitiously cut off from _Surgery_, and chiefly practis\u2019d by\nignorant _Undertakers_.\n\n[Sidenote: The Author vindicates the Right of it.]\n\nFor the Honour therefore of our Profession, I have undertaken to\nvindicate _The Art of Embalming_, and will prove it to be no less\nantient and noble than _Surgery_ it self. In order to this, I will first\nshew both the antient and modern Methods of _Embalming_, as practis\u2019d by\nthe most learned and expert _Physicians_, _Surgeons_ and _Anatomists_,\nand then proceed to detect the Frauds and Subtilties of the\n_Undertakers_ or _Burial-Men_, to the end the World being made sensible\nof their Abuses, may the easier be reconcil\u2019d to a right Opinion of the\nlegal and skilful Artist; but before I proceed to acquaint you with any\nfarther particulars, I shall content my self to shew you the Authority\nand Reasonableness of the Use of _Embalming_, together with the many\nAdvantages that accrue thereby. [Sidenote: Useful in _Natural\nPhilosophy_ and _Physiology_.] First, I presume, it may not be a little\nEntertaining, should I relate how far the Knowledge of this _Art_ may be\nnecessary in our very Domestic and Culinary Affairs, such as, Tanning,\nPainting, Dying, Brewing, Baking, _&c._ as also in Confectionery, by\nConserving all sorts of Roots, Herbs and Fruits, and Preserving Wines\nand Juices; for this _Art_ being grounded as well on _Natural\nPhilosophy_ as _Physiology_, it not only teaches us how to Improve our\nDrinks, but our Aliments likewise, and not only to give a grateful Taste\nin Cookery, and thereby to whet the Appetite, but also to Preserve fresh\nMeats, Fish, Fruits, _&c._ beyond their wonted duration.\n\n[Sidenote: Particularly in _Anatomy_, _Surgery_, &c.]\n\nThese Things however I will pass by for the present, that I may come\nmore immediately to my principal _Intent_, which is to shew how a Body\nmay be so Preserv\u2019d, that by the help of _Anatomy_ we may trace its\nminute _Meanders_, and investigate the secret Passages thereof, without\nbeing hindred by any offensive _Odour_ or contaminating _Cruor_.\n\n[Sidenote: How Useful to the _Naturalist_,]\n\nBy this _Art_ the _Naturalist_ may be enabled to Collect and Preserve a\nnumberless variety of Birds, Beasts, Fishes, Reptiles, Herbs, Shrubs,\nTrees, with Things monstrous and preternatural; as likewise those which\nare more rare and not appropriate to his own Climate, and this for\ncompleating his _Mus\u00e6um_ or Repository with all the Curiosities and\nRarities in the Animal and Vegetable World.\n\n[Sidenote: To the _Physician_,]\n\nBy this _Art_ the _Physician_ learns the situation and use of the Parts\nof Man\u2019s Body, with the several alterations and changes in the Juices,\nas well in their healthful as morbid State; and consequently knows how\nto preserve and confirm them free from all Diseases, as likewise to\ncorrect and put a stop to malignant and putrid Fevers, which otherwise\nmust inevitably destroy the sick and weak Patient.\n\n[Sidenote: To the _Surgeon_.]\n\nBy this _Art_ the _Surgeon_, in a rightly prepar\u2019d Skeleton, sees the\nnatural Position of the Bones, and proper Motions of each Part, with the\ntrue and natural Schemes of the Veins, Arteries, Nerves and other\ncurious Preparations; which not only teach him the difference between\nthe Muscles, the _similar_, _dissimilar_, and _containing_ as well as\n_contained_ Parts of the Body; but likewise how, in performing each\nOperation, he should skilfully avoid Cutting what he should not, and\ndestroying the Function of that he is to relieve. He is also hereby\ninstructed what Remedies may be found out against _Gangrenes_,\n_Sphacelus_ and other Distempers that are judg\u2019d Incurable without being\nextirpated by Knife or Fire: Who then can sufficiently admire and value\nthis Noble _Art of Embalming_ since it tends to the Conservation both of\nLife and Limb?\n\n[Sidenote: _Anatomy_ deficient without it.]\n\nFor tho\u2019 _Anatomy_ gives us an Insight into these Things in general, yet\nis it deficient without the _Balsamic Art_, in as much as it can neither\nso particularly nor frequently shew us, what in conjunction with it, may\nwithout any offence be Contemplated at any Time, and as often as we\nplease.\n\n[Sidenote: How useful in _Divinity_.]\n\nThus may we entirely conquer and accomplish that _Delphian_ Oracle,\n\u0393\u03bd\u1ff6\u03b8\u03b9 \u03c3\u03b5\u03b1\u03c5\u03c4\u1f78\u03bd, by making most of our Disquisitions into Human Nature by\n_Dissections_: And tho\u2019 Brutes may sometimes be useful in _Comparative\nAnatomy_, yet Man being the _Epitome_ and Perfection of the _Macrocosm_,\nhis Body shews a more wonderful Mechanism than all other Creatures can\ndo, as one thus very elegantly expresses in Latin: _Hominem_ (says he)\n_a DEO post reliqua factum fuisse; ut DEUS in ipso exprimeret, sub brevi\nquodam Compendio, quicquid diffuse ante fecerat_.\n\n[Sidenote: What accounted by this Age and what by the _Antients_.]\n\nThe present Age therefore accounts the chief Use of this _Art_ to be in\n_Anatomical_ Preparations; but I shall shew another more antient and\nmore general, which is the Preserving a Human Dead Body entire, and\nwhich is properly term\u2019d _Embalming_: More antient, I say, as having\nbeen first devis\u2019d and practis\u2019d by the Wise and Learned _Egyptians_,\nand more general in that it relates to every particular Person, yet is\nit by most despis\u2019d and look\u2019d on meerly as an unnecessary expensive\nTrouble; so that unless I can convince these People to the contrary, I\nmust not expect to find my ensuing Labours meet with any Favour. But\nbefore I affirm _The Art of Embalming_ to be a particular part of that\nDuty, which obliges all Mankind to take care of their Dead, [Sidenote:\nThe Right of Burial and Funeral Ceremonies.] I shall give some cogent\nReasons to prove the Right of Burial, what Things are necessary thereto,\nwhether Ceremonies are needless and superstitious, or Monuments\nvain-glorious, _&c._ and this shall be as Nature dictates, the Law of\nGOD appoints, and the Law of Nations directs and obliges.\n\n[Sidenote: _Sepulture_ a Debt to Nature.]\n\nFirst, _Sepulture_ is truly and rightly accounted to be _Jus Natur\u00e6_, by\nreason the very condition of Human Nature admonishes us, that the\nspiritless Body should be restor\u2019d to the Earth, from whence it was\nderiv\u2019d; so that it only pays that Debt of its own accord, which\notherwise Nature would require against its Will. Thus, in the beginning\nof the World, so soon as _Adam_ had transgressed, [Sidenote: Ordain\u2019d by\nGOD himself.] GOD said to him, _Gen._ 3. 19. _Thou shalt return to the\nGround, from whence thou wert taken; for Dust thou art, and unto Dust\nthou shalt return_. Whence _Ecclesiastes_, 12. 7. says, _The Dust shall\nreturn to the Earth as it was: and the Spirit to GOD who gave it_.\nLikewise patient _Job_ thus expresses himself, _Job_ 1. 21. _Naked came\nI out of my Mothers Womb_ (which _David_ also calls the _Lowest part of\nthe Earth_, Psalm 139. 15.) _and naked shall I return thither_. Upon\nwhich _Quenstedt_ thus Comments, _p._ 10. De Sepult. vet. _He shall not\nreturn again into his Mothers Womb, but unto the Earth which is the\nMother of all Things_. Upon which occasion read also _Ecclesiasticus_,\n40. 1.\n\n[Sidenote: Practis\u2019d by the _Heathens_.]\n\nHence it is the _Heathens_ have generally follow\u2019d the same Custom of\nrestoring the Dead to their Mother Earth; since it is but according to\nthe course of Nature, for all Things to return at last to their first\nPrinciples, and that so soon as ever a Disunion or Dissolution of the\nParts of Man\u2019s Body shall be caused by Death. That each Thing has ever\nimmediately requir\u2019d what it gave, is excellently describ\u2019d by\n_Euripides_, in one of his _Tragedies_ call\u2019d the _Supplicants_, where\nhe introduces _Theseus_ Talking after this manner:\n\n \u1f18\u03ac\u03c3\u03b1\u03c4\u2019 \u1f24\u03b4\u03b7 \u03b3\u1fc7 \u03ba\u03b1\u03bb\u03c5\u03c6\u03b8\u1fc6\u03bd\u03b1\u03b9 \u03bd\u03b5\u03ba\u03c1\u03bf\u03cd\u03c2.\n \u1f4d\u03b8\u03b5\u03bd \u03b4\u2019 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c3\u1ff6\u03bc\u2019 \u1f00\u03c6\u03af\u03ba\u03b5\u03c4\u03bf,\n \u1f18\u03bd\u03c4\u03b1\u1fe6\u03b8\u2019 \u1f00\u03c0\u1fc6\u03bb\u03b8\u03b5, \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03bc\u1f72\u03bd \u03c0\u03c1\u1f78\u03c2 \u03b1\u1f30\u03b8\u03ad\u03c1\u03b1,\n \u03a4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03b4\u2019 \u03b5\u1f30\u03c2 \u03b3\u1fc6\u03bd\u00b7 \u03bf\u1f54 \u03c4\u03b9 \u03b3\u1f70\u03c1 \u03ba\u03b5\u03ba\u03c4\u03ae\u03bc\u03b5\u03b8\u03b1\n \u1f29\u03bc\u03ad\u03c4\u03b5\u03c1\u03bf\u03bd \u03b1\u1f50\u03c4\u1f78 \u03c0\u03bb\u1f74\u03bd \u1f10\u03bd\u03bf\u03b9\u03ba\u1fc6\u03c3\u03b1\u03b9 \u03b2\u03af\u03bf\u03bd\u00b7\n \u039a\u1f84\u03c0\u03b5\u03b9\u03c4\u03b1 \u03c4\u1f74\u03bd \u03b8\u03c1\u03ad\u03c8\u03b1\u03c3\u03b1\u03bd \u03b1\u1f50\u03c4\u1f78 \u03b4\u03b5\u1fd6 \u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd.\n\n _Jam sinite Terr\u00e6 Mortuos Gremio tegi:\n Res unde qu\u00e6que sumpserat Primordium,\n Eo recipitur: Spiritus C\u00e6lo redit\n Corpusque Terr\u00e6: Jure nec enim mancupi:\n Sed brevis ad \u00c6vi Tempus utendum datur:\n Mox Terra repetit ipsa quod nutriverat._\n\n Suffer the Dead within the Earths cold Womb\n To be Interr\u2019d, nor envy them a Tomb;\n For all Things, whence they did their Being draw,\n Thither, at last, return by Natures Law:\n The Soul flies back to Heav\u2019n from whence it came,\n Our mouldring Bodies Mother Earth does claim;\n Lent us but for a fleeting space to wear,\n And then they to their first Abodes repair.\n\n[Sidenote: Asserted in the _Scripture_.]\n\nHereby it plainly appears that we really possess nothing of our own, and\nwhat we seem to enjoy, is but only lent us for a season, and must be\nrestor\u2019d again when ever we die, which is agreeable to that Expression\nof _Job_, in the latter part of the above-mentioned Verse and Chapter.\n_The Lord gave, and the Lord hath taken away; blessed be the Name of the\nLord._ Also Holy _David_, Psalm 146. 4. (speaking of Man\u2019s Frailty and\nMortality) says, _His Breath goes forth, he returns to his Earth_. Here\nhe emphatically calls it _his Earth_, both because he was made of it,\n_Gen._ 2. 27. and must return to it again, _Gen._ 3. 19. and by reason\nhe has a Right to a Burial-Place in it.\n\n[Sidenote: Confirm\u2019d by the _Philosophers_ and _Poets_.]\n\nThe same is likewise Taught us by _Cicero_, where he says, _Reddenda\nTerra Terr\u00e6_: _That the Earth_ (meaning Man\u2019s Body) _must be restor\u2019d to\nits Earth_; which also gave occasion to the antient Philosophers to\ncontemplate the Beginning and End, or the Life and Death of Man, that\nthereby they might be the better able to Teach us what we really are in\nNature, and how little we have to Boast of: The very Thought of which\nput an old Poet into a Passion and Admiration, expressing himself thus\nin gingling _Monkish_ Verses:\n\n _Cum F\u00e6x, cum Limus, cum Res vilissima simus,\n Unde superbimus, ad Terram Terra redimus._\n\n Man who is made of _Earth_, Can he be vain\n And know he must return to _Earth_ again?\n\nMethinks the very Consideration of this should cause us to lay aside all\nPride and Vanity, and serve for a perpetual Memorial of Humility and\nObedience to our _Creator_, who as he was pleas\u2019d to endue us with\nRational Souls, and to give us Dominion over all Things here below, yet,\nthat we might not be thereby puffed up and tempted to forget him, he\nwisely formed us of the _Dust_, and, in his good Time, will reduce us to\n_Dust_ again. Thence Divine _Plato_ assures us, that the End and Scope\nof his Philosophy was only _The Consideration of Death_.\n\n[Sidenote: Its Rise and Antiquity.]\n\nIn Obedience therefore to the Laws both of GOD and Nature, _Sepulture_\nundoubtedly was at first Instituted, and if either Antiquity or\nuniversal Custom can prove a convincing Argument, you may account it as\nantient as the World it self, and us\u2019d by all Nations tho\u2019 perhaps in\ndifferent manners; for you must allow, so soon as Death came in by Man\u2019s\nTransgression, it necessarily follow\u2019d that some care must have been\ntaken to Bury his Carcass. The first Instance of this that we read of,\nin the Sacred History of the old Testament, is how _Abraham_, the Father\nof the _Faithful_, Buried his Wife _Sarah_ in the Cave of the Field\n_Machpelah_, which he had bought of the Sons of _Heth_ for a\nBurying-Place for his Family, _Gen._ 23. 19, 20. There also St. _Jerome_\nasserts _Adam_ the first Man was Buried; and _Nicolaus Lyranus_ and\n_Alphonsus Tostatus_ are of Opinion the Four Patriarchs were Buried\nthere likewise with their Wives, _Eve_, _Sarah_, _Rebecca_ and _Lea_,\nall which you may find explain\u2019d more at large in _Quenstedt_, p. 2, 3,\n4.\n\n[Sidenote: First Cause of it.]\n\nNow this seems to have been one of the _first Causes of Interment_, to\nwit, that it being the course of Nature, for Bodies depriv\u2019d of Spirit\nor Life to corrupt or stink; and the Medicinal Art being little known\nand less us\u2019d in those early Days (without the Knowledge of which it was\nimpossible to preserve them) there remained no other way of securing the\nLiving from the pestiferous Exhalations of the Dead, than by burying\ntheir Carcasses in the Earth, and so removing such miserable Objects out\nof their sight; which seems clearly intimated by the aforesaid Example\nof _Abraham_, when, being in much trouble for the Loss and Death of\n_Sarah_ his _Delight_, he spake thus unto the Sons of _Heth_, Gen. 23.\n4. _Give me a Possession of a Burial-Place with you, that I may Bury my\nDead out of my Sight._ (LXX. \u03b8\u03ac\u03c8\u03c9 \u03c4\u1f78\u03bd \u03bd\u03b5\u03ba\u03c1\u03cc\u03bd \u03bc\u03bf\u03c5, \u1f00\u03c0\u2019 \u1f10\u03bc\u03bf\u1fe6) where it is\nto be observ\u2019d, that he no longer calls her his Wife, but his Dead; as\nknowing that those alterations, which she must in a few Days inevitably\nundergo, would have deterr\u2019d him from the very Thoughts of her, if he\nhad not earnestly sought for and obtain\u2019d a _Burying-Place_, where he\nmight hide her out of his _Sight_.\n\n[Sidenote: Second Cause.]\n\nThis is to be look\u2019d upon as the _second Cause_ or _End of Burial_, to\nwit, that it being not only disagreeable to the dignity of our Nature,\nbut also occasioning great sadness of Mind, for the Living to see what\ndismal Accidents and Calamities befall the Dead, that we should free our\nselves from the Apprehensions and black _Idea\u2019s_ such Objects are\nnaturally apt to inspire, by removing them out of our Sight and Mind, by\na timely Sepulture: For as _Demosthenes_ said in a Funeral Oration,\n_Leniatur ita Luctus Eorum, qui Suis sunt Orbati_; _By this means the\nGrief of those, who are depriv\u2019d of their Friends, is alleviated_.\n[Sidenote: Thought more Beneficial to the _Living_ than the _Dead_.] So\nthat these two Reasons seeming to conduce more to the Benefit of the\nLiving than the Dead, it has given occasion to some to believe, that\nBurial was from thence invented, and of this Opinion was _Grotius_, who\nthus writes: _Hinc est, quod Officium Sepeliendi, non tam Homini, id\nest, Person\u00e6, quam Humanitati, id est, Natur\u00e6 Human\u00e6, pr\u00e6stari dicitur_;\n_For this Reason it is that the Office of Burial is said not to be paid\nso much to the Man_, viz. _To the particular Person, as to Humanity it\nself, that is, to Human Nature in general_. And St. _Austin_, Lib. 1.\n_De Civit. DEI_, cap. 12. and _Lib. De Cura pro Mortuis_, cap. 2.\naffirms, _Curationem Funeris, Conditionem Sepultur\u00e6, Pompas Exequiarum,\nmagis esse Vivorum Solatia, quam Mortuorum Subsidia_; that _The\nregulating and management of the Funeral, the manner of Burial, the\nMagnificence and Pomp of the Exequies, were devised rather as a\nConsolation to the Living than any Relief to the Dead_. But _Seneca_,\nLib. 1. _De Remed._ hath more plainly confirm\u2019d both the foregoing\nReasons, saying, _Non Defunctorum Causa, sed Vivorum inventa est\nSepultura, ut Corpora & Visu & Odore f\u0153da submoverentur_; _Burial was\nfound out not so much for the sake of the Dead as the Living, that by\nmeans thereof Bodies noisom both to Sight and Smell might be remov\u2019d_:\nTherefore _Andrew Rivet_, in his 19th _Exercise_, on the 23 Chap. of\n_Genesis_, commends _Sepulture_ as a laudable Custom, pertaining to\ncommon Policy and Honesty. Human Nature would be asham\u2019d to see Man, the\nMaster-Piece of the Creation, left unregarded or lye unburied and naked,\nexpos\u2019d to the Insults of all Creatures, and become a Herritage to the\nmost vile Worms and Serpents, or lye Rotting like Dung upon the face of\nthe Earth; so that if Pity and Compassion will not move our obdurate\nHearts to Bury him, the very Stench and Corruption of the Dead will\ncompel us to it. Hence _Chytr\u00e6us_:\n\n _Corpus inane Anim\u00e6, tandem F\u00e6tore maligno,\n A se abigit Cunctos_\u2014\u2014\n\n A breathless Body, tho\u2019 our Pity fails\n To make us Bury it, its Stench prevails.\n\nBy these two fore-going Causes of Burial appears yet a farther Benefit\nto Mankind, that they may live without that continual Terror of Death,\n[Sidenote: Frees from the _Terror_ of _Death_.] which is occasion\u2019d by\nseeing such miserable Emblems of Mortality. If you do but consider, when\nMen at first liv\u2019d dispers\u2019d, the very Abhorrence and Detestation of\nmeeting Dead Bodies, made them to remove such unpleasant Objects out of\ntheir sight: Afterwards, when they assembl\u2019d together and built Cities\nto dwell in, they used Burial for this Reason says _Lilius Gyraldus_,\nLib. _De var. Sepult. Ritu._ pag. 4. _That the Living might not be\ninfected by the most noisom stench of the Dead_. The before-going\nArguments for Interment have been deduc\u2019d from Natural and Political\nReasons, but the latter likewise relating to Physic, and particularly\nconducing to the Health and long Life of Man (since _The Art of\nEmbalming_ was not known in those Days) we will a little more accurately\nenquire into the pernicious Effects of _Putrefaction_, and the fatal\nConsequences that from thence ensue; for this being the most potent\nEnemy to Life, [Sidenote: From _Putrefaction_ the _Enemy_ of _Life_.]\nNature is very careful to expel it so soon as ever she perceives, by its\nodious Scents, its invisible Approaches: Nor can she endure the lesser\nill Scents of Sweat or Urine, or those Excrements of the Belly, which\nare necessarily produc\u2019d from the Aliments of the Body, but the Body it\nself as well as Spirits reject them; for this is to be observ\u2019d, that\nthe Excrements and Putrefactions of all Creatures smell worst and are\nmost offensive to their own _Species_, which we may see by Cats, which\nvoiding a more than ordinary fetid Dung, always take care to bury it.\nAnd such cleanliness of Living renders all Creatures the more Healthful,\nas we daily find by Birds, Pigeons, Horses, Dogs, _&c._ which thrive\nbest when their Houses, Stables and Kennels are kept sweetest. There is\nnot only an unhealthy, but oftentimes a secret poysoning Quality in the\nfetid Odours of a putrid Air, which are made so malignant by Bodies\ncorrupt and exposed therein; and thus, in several Countries, [Sidenote:\nFrom the _Plague_.] great Plagues have been occasion\u2019d only by the\nPutrefaction of prodigious swarms of dead Grasshoppers and Locusts cast\nup on heaps. Thus, the _Scripture_ testifies, the Land of _Egypt_ was\ncorrupted with Lice, Flies, Frogs and Locusts as a Punishment to\n_Pharaoh_: The Fish of the Rivers died, and the Waters stank; also there\nwas a Murrain among the Beasts, and a Plague of Boils and Blains among\nthe Inhabitants, _Exod._ chap. 7, 8, 9, 10.\n\nThe infectious Atoms of a putrid Air are so very subtile and invisible,\nthat they meet with an easie reception into the Brain and Lungs, as\noften as we breath, and thereby immediately occasion in the Brain either\nan Apoplexy or _Delirium_, a _Syncope_ to the Spirits, a general\nConvulsion of the Nerves, or else more slowly corrupt the Blood, by\nmixing with it in its passage thro\u2019 the Lungs, where they either produce\nImposthumes, Ulcers, Consumptions or _Hectic_-Fevers which prey upon the\nSpirits and Vitals, or bring Gangrenes to the extreamest Parts, or the\nSmall-Pox, Purple Fevers, and other malignant Distempers to the whole\nBody; nay, they too frequently prove the very principal Ingredient of\nthe Plague it self, that inexorable Spirit which so swiftly dispatches\nmany thousands of Souls to the other World.\n\n[Sidenote: The _Art_ of _Poisoning_ the _Air_.]\n\nThus Poison\u2019d _Air_, or _The Art of Empoisoning by Odours_, is more\ndangerous than Poison\u2019d Water, forasmuch as it is impossible Man should\nlive without Breathing, or subsist in an infectious Air, without a\nproper Antidote. This _Art_ has been effectually practis\u2019d by the\n_Indians_ in their Trafficks, and the _Turks_ in their Wars, and was\nparticularly us\u2019d by _Emanuel Comnenus_ towards the _Christians_, when\nthey pass\u2019d thro\u2019 his Country, in their way to the _Holy-Land_. This the\nLord _Bacon_ relates in the 10th Century of his _Natural History_, p.\n201. where he is of Opinion, That foul Smells, rais\u2019d by _Art_ for\nPoisoning the _Air_, consist chiefly of _Man\u2019s Flesh_ or _Sweat\nputrefied_, since those Stinks, which the Nostrils immediately abhor and\nexpel, are not the most pernicious, but such as have some similitude\nwith _Man\u2019s Body_, which thereby the easier insinuate themselves and\nbetray the Spirits. Thus in _Agues_, Spirits coming from _Putrefaction_\nof _Humours_ bred within the Body, extinguish and suffocate the _Natural\nHeat_, p. 74. The same effect is likewise to be observ\u2019d in\n_Pestilences_, in that the malignity of the infecting Vapour, daunts the\n_principal Spirits_, and makes them to fly and leave their _Regiment_,\nwhereby the _Humours_, _Flesh_ and _Secundary Spirits_ dissolve and\nbreak as it were in an _Anarchy_, Exper. 333. p. 74.\n\nAlso because the _Canibals_, in the _West-Indies_, eat _Man\u2019s Flesh_,\nthe same Author thought it not improbable, but that the _Lues Venerea_\nmight owe its Origin to that foul and high Nourishment, since those\nPeople were found full of the _Pox_ at their first Discovery, and at\nthis Day the most _Mortal Poisons_, practis\u2019d by them, [Sidenote:\nConsists partly of _Man\u2019s Flesh_, &c.] have a mixture of _Man\u2019s Flesh_,\n_Fat_ or _Blood_. Likewise the Ointments that _Witches_ have us\u2019d, are\nreported to have been made of the _Fat_ of _Children_ dug out of their\nGraves; and diverse _Sorceresses_, as well among the Heathens as\nChristians, have fed upon _Man\u2019s Flesh_, to help, as they thought, their\nwicked Imaginations with high and foul Vapours, _Exper._ 26. and 859.\n\nThe most pernicious Infection, next the _Plague_ or _Air Poison\u2019d by\nArt_, is the Smell of a _Goal_ where Prisoners have been long, close and\nnastily kept, whereof, says the Lord _Bacon_, we have in our Time had\nExperience twice or thrice, when both the Judges that sat on the Trials,\nand numbers of those that assisted, sickn\u2019d on the spot and Died,\n_Exper._ 914. The like would frequently befall those that visit\n_Hospitals_, and other such Places, where either the _Leprosie_, _French\nPox_ or _Malignant Fevers_ rage, were not the Attendants dayly\naccustom\u2019d to it, or did they not use proper _Antidotes_ to keep them\nfrom it. If therefore the morbid State of the Living only be so\npernicious to healthful Bodies, [Sidenote: _Air_ most _Infected_ by a\n_putrid Carcass_.] what Destruction must that _Air_ produce, which is\nreplete with the volatile Steams and Spirits, that issue from a dead and\nputrid Carcass?\n\n \u2014\u2014_Sicut Grex totus in Agris\n Unius Scabie cadit & Porrigine Porci,\n Uvaq; conspecta Livorem ducit ab Uva._ says _Juvenal_.\n\n From one infected Hog, Experience shows, }\n Thro\u2019 the whole Herd the dire Contagion goes; }\n Thus from one tainted Grape the Bunch corrupted grows. }\n\nFor every Thing in Nature easiest Corrupts that of its own kind. The\nReason of this is because it is _Homogeneal_, as is commonly seen in\n_Church-Yards_, where they bury much; for a Corps will consume in a far\nshorter Time there, than it would have done in another place where few\nhave been buried.\n\nIt therefore necessarily follows, that if the Dead were not inhum\u2019d,\nwhole Cities would Corrupt and be fill\u2019d with the _Plague_; and after\ngreat Battels, if the Dead should lie unbury\u2019d, whole Countries would be\ndestroy\u2019d; [Sidenote: _Sepulture_ defends from the _Plague_,] all which\nMischiefs are prevented by a timely _Sepulture_: For the Earth by its\nweight and closeness not only suppresses and dissipates the Vapours that\narise from a _putrid Carcass_, but also imbibes and sucks up the\n_stinking Gore_; and being a _Medium_ between that and the _Sun_,\nprevents the Beams of that Planet from suddenly exhaling such fetid\nOdours. [Sidenote: Likewise _preserves Bodies_.] Nay the Lord _Bacon_\nfarther assures us, That _Burying_ in the _Earth_, which is _cold_ and\n_dry_, serves for _Preservation_, _Condensation_ and _Induration_ of\n_Bodies_, as you may find in his 4th Century of his _Natural History_,\nExper. 376, 377. But this needs no farther Confirmation, since Bodies\nare dug up in every Age perfect and uncorrupt, which perhaps had been\nburied above 40 or 50 Years, and some have been found petrified to a\nperfect Stone, of which we shall discourse more hereafter, therefore\nwill at present proceed to acquaint you with other _final Causes_ or\n_Ends of Burial_.\n\n[Sidenote: Third Cause of _Burial_.]\n\nA _Third Cause of Burial_ is, That _Man\u2019s Body_ may not be torn to\npieces and devour\u2019d by savage Beasts, and Birds of Prey, which would be\na sight wholly unbecoming the Dignity of _Human Nature_, as _Seneca_\nobserves _Lib._ 6. De Beneficiis: _Inter maxima Rerum suarum_, says he,\n_nihil habet Natura, quo magis glorietur_. _Nature has nothing in the\nwhole Creation of which she may boast more than of Man_: So that it must\nneeds be a grievous Trouble and Concern to her to see the _Master-Piece_\nand _Perfection_ of all _Creatures_ become thus a Prey to the vilest of\nAnimals; and that he who whilst living had all of them under Subjection,\nso soon as ever his Spirit is separated from his Body, they should\nforget all Allegiance to their late Sovereign, and rebelliously Tear him\nto Pieces: Therefore we who are his Fellow-Creatures, and endu\u2019d with\nHumanity, take care to bury him out of the way of such Harpies; and\nought to perform all his Funeral Obsequies with the same Respect we were\nwont to show him whilst alive. Hence _Hugo Grotius_ is of Opinion, That\n_Burial_ was invented in respect to the Excellency of _Man\u2019s Body_.\n[Sidenote: Taken from the Excellency of _Man\u2019s Body_.] _Cum Homo c\u00e6teris\nAnimalibus pr\u00e6stet, indignum visum, si ejus Corpore alia Animantia\npascerentur, quare inventam Sepulturam, ut id quantum posset,\ncaveretur._ _Since Man excells all other Creatures, it was thought\nunworthy they should feed upon his Body; for which reason Sepulture was\nfound out, that this Mischief might be prevented as far as possible._\nLikewise _Lactantius_, Lib. 6. _Institut._ cap. 12. says, _Non patiemur\nFiguram & Figmentum DEI, Feris & Volucribus in Pr\u00e6dam jacere, sed\nreddamus id Terr\u00e6, unde ortum est_. _Let us not suffer the Image and\nWorkmanship of GOD to lie expos\u2019d as a Prey to the Beasts and Birds, but\nlet us return it back to the Earth from whence it had its Origin._\n\n[Sidenote: Accounted by us the Fourth _Cause_.]\n\nSo that we will account the _Fourth Reason for Burial_, to be the\n_Excellency of Man\u2019s Body_, to which we ought to show the greater Honour\nand Respect, in that it is the Receptacle of the _Immortal Soul_. Hence\n_Origen_, Lib. 8. _Contra Celsum_ says, _Rationalem Animam honorare\ndidicimus, & hujus Organa Sepulchro honorifice demandare_. _We have\nlearn\u2019d to Honour the Rational Soul, and respectfully to convey its\nOrgans to the Grave._ And thus St. _Austin_ very elegantly expresses\nhimself, _Lib._ 1. De Civit. DEI, _cap._ 13. _Si Paterna Vestis &\nAnnulus, vel si quid hujusmodi, tanto carius Posteris, quanto erga\nParentes Affectus major, nullo modo ipsa spernenda sunt Corpora, qu\u00e6\nutiq; multo familiarius, atq; conjunctius, quam qu\u00e6libet Indumenta\ngestamus._ _If we take so much the more care to preserve our Fathers\nApparel, Ring, and other Remainders of the like nature, as we bore an\nAffection to them, \u2019tis plain their Bodies are by no means to be\nneglected, which we wear closer and nearer to us than any Cloaths\nwhatever._\n\n[Sidenote: Fifth _Cause_ of _Burial_.]\n\nBut the _Fifth Cause_ and _ultimate End of Burial_ is in order to a\nfuture _Resurrection_, and as B. _Gerhard_ asserts, agreeable to that\nCompanion of _Christ_ and St. _Paul_ his Apostle, _John_ 12. 24. 1\n_Corinth._ 15. 37, 38. That Bodies are piously to be laid up in the\nEarth, like to Corn sowed, to confirm the assured Hope of the\n_Resurrection_: And therefore the _place_ of _Burial_ was call\u2019d by St.\n_Paul_, _Seminatio_, as others term it _Templi Hortus_, the _Churches\nOrchard_ or _Garden_. By the _Greeks_ it was call\u2019d, \u039a\u03bf\u03b9\u03bc\u03b7\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd,\n_Dormitorium_, a _Sleeping Place_. By the _Hebrews_, \u05d1\u05d9\u05ea \u05d7\u05d9\u05d9\u05dd,\n_Beth-chajim_, i. e. _Domus Viventium_, the _House of the Living_, in\nthe same respect as the _Germans_ call _Church-Yards_, =Gotsacker=,\ni. e. _DEI Ager, aut Fundus_, _GOD\u2019s Field_, in which the Bodies of the\nPious are sowed like to Grain or Corn, in expectation of a future\nHarvest. By these Appellations we are admonish\u2019d of the Resurrection of\nthe Body, and of the Immortality which is given by GOD to the Soul. _For\nas they that Sleep awake again, and as Christ who is the Head arose\nagain, so shall we who are his Members arise._ Hence _Calvin_\n(Commenting on _Isaiah_ 14. 18.) says, _The Carcasses of Beasts are\nthrown out, because they were Born to Putrefaction; but our Bodies are\ninterr\u2019d in the Earth, and being there deposited, expect the last Day,\nthat they may arise from thence to lead a Blessed and Immortal Life with\nthe Soul_. Also _Aurelius Prudentius_, a Christian Poet, rightly asserts\n_The Hope of the Resurrection to be the chief Cause why the greatest\nCare is taken of Burial_, whereof he has most excellently describ\u2019d\nevery particular Circumstance in a Latin Funeral Hymn, which being\nTranslated by Sir _John Beaumont_, Baronet, into 172 Verses, I will for\nbrevity sake refer you to _Weaver_\u2019s _Funeral Monuments_, pag. 25. where\nyou will find them inserted, and worth your Perusal.\n\n[Sidenote: Want of _Burial_ not prejudicial to the _Soul_.]\n\nNevertheless, we are not to think, tho\u2019 _Burial_ was ordain\u2019d by GOD as\na Work both pleasing and acceptable to him, and consequently approv\u2019d\nand practis\u2019d by all Men, that therefore the want of it, or any\nparticular Ceremony thereof, can any ways be prejudicial to a Christian\nSoul, as St. _Austin_ and _Ludovicus Vives_ his Commentator alledges,\n_Lib._ 1. De Civit. DEI, _cap._ 11. And that Complaint which the _Royal\nProphet_ makes, _Psalm_ 79. 3. _That there was none to bury the dead\nBodies of GOD\u2019s Servants_, was spoken rather to intimate their Villany\nthat neglected it, than any Misery to them that underwent it. \u2019Tis true\nsuch Actions may appear heinous and tyranous in the Eye of Man, but\nprecious in the Sight of the Lord is the Death of his Saints: Neither is\nour _Faith_ in his assured Promise so frail, as to think ravenous Beasts\nor Birds of Prey can any ways make the Body want any part at the\n_Resurrection_; but, on the contrary, we are well satisfied that in a\nMoment there shall be given such a new Restitution, not only out of the\nEarth, but out of the most minute Particles of all the other Elements,\nwherein any Bodies can possibly be included, that not a Hair of our\nHeads shall be missing. We read how the Bodies of the _Christians_\n(after great Battels, and the Sacking and Subverting of Towns and\nCities) stood in want of the Rights and Ceremonies of _Burial_, which\nneither is to be accounted any Omission in the living Christians, who\ncould not perform them, nor any Hurt to the Dead, who could not feel\nthem. We may, moreover, find in the History of Martyrs, and such like\nPersecutions, how barbarous and cruel Tyrants have raged over the Bodies\nof Christians, who, not content with tormenting them to Death several\nthousands of ways, still persever\u2019d with inhumanity to insult over their\nmangled Corps, and at length to shew their utmost Contempt, bury\u2019d them\nin the Bowels of rapacious Creatures, or what other ignominious ways\ntheir wickedness could invent. Nevertheless, we have all the reason to\nbelieve their Souls were receiv\u2019d into Heaven, and that their Bodies\nwill at the last Day be reunited intire to them again; after which,\nDeath will have no more Power over their Bodies than their Souls, but as\nSt. _Paul_ says, 1 _Cor._ 15. 44. _They will become Spiritual Bodies_.\n[Sidenote: Nor any kind thereof hurtful.] So that in this respect it\nmatters not after what manner the Body be destroy\u2019d, dissolv\u2019d or\nbury\u2019d, as _Tatian_ in his Book _Contra Gentes_ says, _Quamvis Caro tota\nIncendio absumatur tamen Materiam evaporatam Mundus excipit, quanquam\naut in Fluviis, aut in Mari contabescam, aut Feriis dilanior, condor\ntamen in Penu locupletis Domini_. _Altho\u2019 the Flesh be wholly consum\u2019d\nby Fire, yet the World receives the evaporated Matter, nay, altho\u2019 I am\nwash\u2019d to nothing in Rivers or Seas, or am devour\u2019d by wild Beasts, yet\nshall I be reposited in the Store-House of a most wealthy Lord._\nLikewise _Minutius F\u00e6lix_ in _Octavio_ has these Words: _Corpus omne\nsive arescit in Pulverem, sive in Humorem solvitur, vel in Cinerem\ncomprimitur, vel in Nidorem tenuatur, subducitur Bonis, sed DEO\nElementorum custodio reservatur_. _The Body whether it be dry\u2019d into\nPowder, resolv\u2019d into Moisture, reduc\u2019d to Ashes, or evaporated into\nAir, is indeed taken away from Good Men, but still the custody of the\nElements is reserv\u2019d to GOD._ Some have been accounted a rigid sort of\n_Stoicks_, and void of all Humanity, for this Reason only, because they\naverr\u2019d it profited nothing, whether the Body corrupted above or beneath\nthe Earth. Thus _Lucan_, Lib. 7.\n\n \u2014\u2014\u2014\u2014_Tabesne Cadavera solvat\n An Rogus haud refert: Placido Natura receptat\n Cuncta Sinu, Finemq; sui sibi Corpora debent.\n \u2014\u2014C\u00e6lo tegitur qui non habet Urnam._\n\n \u2014\u2014\u2014\u2014\u2014\u2014For \u2019tis all one\n Whether the Fire or Putrefaction\n Dissolve \u2019em; all to Natures Bosom go,\n Since to themselves their Ends the Bodies owe.\n The Skie shall cover him who wants a Grave.\n\nAnd that Favorite-Courtier _Mec\u00e6nas_ was wont to say:\n\n _Non Tumulum curo, sepelit Natura Relictos._\n\n I value not a Tomb, Nature provides that for me.\n\nBut this these spoke only in respect to the Soul, which could receive no\nHurt nor Damage from the Bodies being cast out unbury\u2019d; therefore they\nseemingly ridicul\u2019d and despis\u2019d it, the better to fortifie Men against\nany fear of the want of Burial, yet they firmly believ\u2019d that all those\nwho were depriv\u2019d thereof, were the most miserable and wretched of\nCreatures, and that their Souls continually wander\u2019d, as _Virgil_\nelegantly expresses, _\u00c6neid._ 6. _v._ 325. where _\u00c6neas_ asking the\n_Cybil_ why such a number of Souls stood crowding near the Stygian Lake,\nand were refus\u2019d a Passage, he receiv\u2019d this Answer:\n\n _H\u00e6c Omnis, quam cernis, inops inhumataq; Turba est:\n Portitor ille, Charon: Hi, quos vehit unda, Sepulti.\n Nec Ripa datur horrendas, nec rauca Fluenta [Sidenote: Some have fear\u2019d\n the want of it.]\n Transportare prius, quam Sedibus ossa quierunt.\n Centum errant Annos volitantq; h\u00e6c Littora circum,\n Tum demum admissi Stagna exoptata revisunt.\n Constitit Anchisa Satus, & Vestigia pressit,\n Multa putans, Sortemq; Animo miseratus iniquam\n Cernit ibi m\u00e6stos, & Mortis Honore carentes_, &c.\n\n These Ghosts rejected, are the unhappy Crew\n Depriv\u2019d of Sepulchers and Funeral due.\n The Boat-Man, _Charon_; those the buried Host,\n He Ferries over to the farther Coast.\n Nor dares his Transport Vessel cross the Waves\n With such whose Bones are not compos\u2019d in Graves.\n A Hundred Years they wander on the Shore,\n At length, their Pennance done, are wafted o\u2019er.\n The _Trojan_ Chief his forward Pace repress\u2019d,\n Revolving Anxious Thoughts within his Breast;\n He saw his Friends, who whelm\u2019d beneath the Waves,\n Their Funeral Honours claim\u2019d, and ask\u2019d their quiet Graves.\n _Dryden._\n\nSome again are induc\u2019d perhaps to think the care of Burial needless,\nbecause there is no Sense in a Dead Body, as the Proverb has it, _Mortui\nnon dolent_; and others reject it for this Reason, _Quia sentienti Onus\nest Terra, nihil sentienti, supervacaneum_. _For the Earth\u2019s a Burthen\nto him that is sensible of it, but none to him that is not._\n\n[Sidenote: Others have Despis\u2019d it.]\n\n_Diogenes_ the Cynic Philosopher, among the rest of his Whimsies,\ndespis\u2019d Sepulture, and when he was told he must thereby become a Prey\nto the Beasts and Birds, he gave them this jocose Advice, _Si id metues,\nponite juxta me Bacillum, quo abigam eos_. _If you fear that, place my\nStaff by me that I may drive them away._ _Quid poteris nihil sentiens?_\n_What can you do if you are sensible of nothing?_ Reply\u2019d his Friend. To\nwhich he answer\u2019d, _Quid igitur Ferarum laniatus oberit nihil\nsentienti?_ _If I am not sensible, how can their Teeth affect me?_ At\nother times he was wont to say on the like Occasion, _Si Canes meum\nlacerabunt Cadaver, Hyrcanorum nactus fuero Sepulturam, Si Vultures,\nIberiorum; quod si nullum Animal accederet, ipsum Tempus: Pulcherimam\nfore Sepulturam, Corpore pretiosissimis Rebus, Sole, inquam & Imbribus\nabsumpto_. _If the Dogs eat my Carcass, I shall have the Sepulture of\nthe_ Hyrcanians, _if Vultures, of the_ Iberians; _but if no Animal come\nnear me, then shall I be consum\u2019d by Time, and, What a fine sort of\nBurial must that needs be, to have my Body reduc\u2019d to Dust by two of the\nmost precious Things in Nature, the Sun and Showers?_ Likewise\n_Demonactes_ being told, if he were flung out unbury\u2019d, as he desir\u2019d,\nthe Dogs would tear him to pieces, he wittily answer\u2019d, _Quid incommodi,\nsi mortuus alicui sim usui?_ _What hurt can it do me, if after I am Dead\nI do somebody Good?_\n\n[Sidenote: In what Sense the _Philosophers_ slighted it.]\n\nIt may farther be ask\u2019d, Why _Plato_, _Aristotle_, and other\nPhilosophers, famous for Learning and Piety, despis\u2019d the Rites and\nCeremonies of Sepulture? To which I answer, They did not really Despise\nthem, nor durst they say they were not to be at all: They said only, if\nby chance they were neglected, it could do no hurt. Nor lastly did\n_Lucretius_ contemn Sepulture, he only laughed at those who procur\u2019d it\nfor this Reason, because they thought there still remain\u2019d a Sense in\nthe Dead, as you will perceive by these Lines of his, _Lib._ 3.\n\n _Proin\u2019 cum videas, Hominem indignarier ipsum,\n Post Mortem fore, ut aut putrescat Corpore posto;\n Aut Flammis interfiat, Malisve Ferarum_, &c.\n\n Now when you hear a Man complain and moan,\n And mourn his Fate, because when Life is gone\n His Limbs must waste, or rot i\u2019th\u2019 Earth, or feast\n The greedy Flames, or some devouring Beast;\n All is not well; He, by strong Fancy led,\n Imagines Sense remains amongst the Dead;\n Nor can I think, tho\u2019 He Himself denies,\n And openly declares the whole Man Dies;\n But that from strong Conceits he still believes,\n Fond Fool, that He Himself, Himself survives:\n For now e\u2019en whilst He breaths, e\u2019en whilst He lives,\n And thinks He must be Torn or Burnt, He grieves;\n Thinks still the Carcass must be He, and thence\n His wanton Fears infer there must be Sense.\n And hence He grieves that He was Born to Die,\n Subject to treacherous Mortality:\n But never thinks, fond Fool, that when kind Death\n Shall close His Eyes in Night, and stop His Breath;\n Then nothing of this thinking Thing remains\n To mourn His Fate, and feel sharp Grief and Pains.\n _Creech._\n\nHereby \u2019tis plain _Lucretius_ only blames and chides those who are of a\ndoubtful and wavering Mind, and that openly confess there can be no\nfuture Sense remaining after Death, yet privately hope within themselves\nthat some Parts will remain, and therefore mightily dread the want of\nBurial, nay, violently abhor being a Prey to wild Beasts and Birds. This\nI take to be a natural hint of the Resurrection of the Body and\nImmortality of the Soul, tho\u2019 outwardly these _Pagans_ disown\u2019d both:\n\n _Eripe me his invicte Malis; aut tu mihi Terram\n Injice, sic saltem placidis in Morte quiescam\n Sedibus_, &c. as _Palinurus_\u2019s Ghost said to _\u00c6neas_, \u00c6ne. 6.\n\n From lasting Miseries my wandring Soul relieve,\n That she in pleasant Shades and perfect Rest may live.\n\nWe cannot believe there were ever any Philosophers in the World, of such\nobdurate Hearts, as strictly to deny Burial, tho\u2019 out of a seeming\nArrogance they despis\u2019d it; but that they only pretended so lest their\nAntagonists should think the want of Burial an inflicted Punishment,\ntherefore they were the easier mov\u2019d, as much as in them lay, to expose\nthem. [Sidenote: Why the _French_deny\u2019d it.] Thus _Pausanias_ in\n_Phocic._ gives an Instance of some _French_ who deny\u2019d Burial to the\nslain in Battel, alledging it was a Ceremony nothing to be esteem\u2019d of;\nbut the true Reason they did it was, That they might bring the greater\nTerror on their Enemies, and make them to have the worse Opinion of\ntheir Cruelty. It must be granted, the Dead have no sense of any Change\nor Dissolution they undergo, and that it is a ridiculous Opinion of\nTyrants, to think to punish the Body by mangling it, and delivering it\nto be torn to pieces and devour\u2019d; neither do Bodies suffer any Hurt or\nDamage in respect to the Soul, after what manner soever they are bury\u2019d:\nYet you must grant these sufficient Reasons why the Dead should be taken\ncare of, and not be despis\u2019d and cast away; for as we esteem the Body\nthe Temple of GOD, and Receptacle of the Soul, so ought we honourably to\nInterr it with those Funeral Obsequies as are becoming its Quality and\nDignity.\n\n[Sidenote: Right of _Burial_ grounded on the Law of GOD and Nature.]\n\nNow we must look upon Burial to be a Work enjoin\u2019d both by the Law of\nNature and Nations, and not only by the Human but by the Divine Law; for\nthe most Barbarous as well as Civiliz\u2019d People of the World have ever\npaid some Respect and Observance to their Dead, tho\u2019 perhaps after\ndifferent Manners, by Burying them in the Water, Earth, Air, Fire, _&c._\nThe common Dictates of Nature have taught them to abhor such dismal\nObjects and offensive Smells as dead Bodies must necessarily present,\nand their Religion has shown them the Inhumanity and Cruelty of\nneglecting their Duty to them: Nay, if we look into the Natural History\nof Animals, we shall find some of them excelling Man in this particular,\nby taking a more than ordinary Care of their Dead, as is to be seen not\nonly in Cranes, Elephants and Dolphins, _&c._ As _\u00c6lian de Animalibus_,\nLib. 2. cap. 1. and _Lib._ 12. _cap._ 6. and _Franzius_ in his History\nof Animals, _cap._ 4. _Peter Faber_ in his _Semestrium_, _Pliny_ and\nothers observe, but likewise in Ants, Bees and other Insects; for as\n_Grotius_ in his Treatise, _De Jure Belli & Pacis_, Lib. 11. cap. 19.\nrightly observes, [Sidenote: Observ\u2019d by Brutes, _&c._ as well as Men.]\n_Nullum est in Homine Factum laudabile, quin non Vestigium, in alio\naliquo Animantium Genere DEUS posuerit_. _There is nothing done by Man\nworthy of Commendation, but GOD has imprinted some Imitation of it even\nin Brutes._\n\nA Corps lying unbury\u2019d and Putrifying, is not only a dismal Aspect to\nour Eyes, offensive to our Nose, and ungrateful to all our External\nSenses, but even horrid in our very private Apprehensions and secret\nConceptions; nay to hear it but only nam\u2019d, is so very unnatural and\nunpleasant to us, that we care not to entertain the least Thought of\nDeath, even to the deferr\u2019d Time of our Expiration. What presence of\nMind can enable a Fellow-Creature to behold such a miserable Object as\nthis, express\u2019d by its dismal Aspect, deform\u2019d Proportion, f\u0153tid Smell,\nputrid Carcass, and the like, and this perhaps of one who was but just\nnow your Bosom-Friend or the World\u2019s Favorite, a Prince worthy of\nImmortality for his Wisdom, Piety, Valour, Conduct, _&c._ and justly\nadmir\u2019d for the Beauty of his Person, Gracefulness of his Mien, and\nConformity of all the External Parts of his Body, as well as Internal\nQualifications of his Mind? Certainly common Humanity and\nSelf-Preservation would alone persuade us to Inter him out of our Sight,\nor else preserve him from a State of Corruption and Deformity by\n_Embalming_.\n\n[Sidenote: By both to prevent infection, _&c._]\n\nI have before observ\u2019d how Beasts receiv\u2019d the Infection of the Murrain\nfrom a Putrefaction of their own Bodies; now I will shew you how they\nlikewise, by Natural Instinct, avoid each other in such like Calamities:\nThe Sound shun the Company of the Infected, and they reciprocally\nseparate from the rest to Mourn by themselves. A wounded Bird leaves the\nFlight: A Stag (when Shot) forsakes the Herd and flies to the Desarts:\nAnd every Diseas\u2019d Creature retires into some solitary Place, where its\nlast Care seems to be, that of providing for its Burial. [Sidenote:\nEvery Creature takes care of its own _Burial_.] Reptiles creep into\nHoles, and Birds into their Nests, or the Bottoms of thick Hedges:\nRabbets die in their Burrows: Foxes, Badgers and Wolves, _&c._ in their\nDens, after which nothing will Inhabit there. So that they seem to know\nthey shall lie undisturb\u2019d in those Dormitories, which they took care in\ntheir Lives Time to provide and dig in order to their Interment; like as\nsome Hermits, who, during their Lives, made their Cave their Habitation,\nbut when Dead their Tomb.\n\nThe larger sort of Domestic and Tame Creatures seem likewise to\nendeavour this, as much as they can, as may be observ\u2019d from Horses,\nOxen, Sheep, _&c._ who when they decline and draw near their Deaths,\nseek either the thickest part of a Wood, a Dell or Gravel-Pit in a\nCommon, or deep Ditch in a Field, where they may lay themselves down, as\nin a Grave, and die: They seem to desire nothing more of their Master,\nwhom they have all their Lives faithfully serv\u2019d, than to cover their\nBodies with the Earth.\n\nThe lesser Tame Animals, as Dogs, Cats, _&c._ know they have no occasion\nto take that Care of themselves, for when they die, their Master is\noblig\u2019d to remove them out of his House and bury them: [Sidenote: How\nInsects bury themselves.] But as for Insects, they (fearing Mankind\nshould be regardless of their inconsiderable Bodies, and not be so\ngrateful as to take care of their Funerals, tho\u2019 they had consum\u2019d their\nLives in making Food and Raiment for their Master) seem with a more\nextraordinary Contrivance, and admirable Art, to provide for their own\nBurial. The little Bee works its Honey-Comb for the Benefit of Man while\nit lives, and for its own Sepulture when it dies; the Comb serving for\nits Tomb, and the Wax and remaining Honey for its Embalment, conformable\nto that Saying of _Martial_, in his Fourth Book and Thirty Second\nEpigram:\n\n _Et latet, & lucet Phaetontide condita Gutta,\n Ut videatur Apis Nectare clausa suo:\n Dignum tantorum Pretium tulit illa Laborum,\n Credibile est ipsam sic voluisse mori._\n\n She lurks, she shines within her balmy Nest,\n That there securely she may take her Rest;\n For all her Labours past she asks but this,\n That she may lye thus bury\u2019d when she dies.\n\nThe Silk-Worm (which also willingly parts with her Stock and Labour for\nthe Benefit of Mankind) makes a small reserve of Silk, sufficient for\nher Winding-Sheet, which when she has finish\u2019d, she dies therein, and is\nas nobly Interr\u2019d, as all the _Egyptian Art_, with its fine Painted\nRowlers of Cyprus, Lawn or Silk could make her.\n\nOther Insects, as Flies, Ants, Gnats, and the like, which are not\ndispos\u2019d with Organs to perform such Works, yet have this in particular,\nthat they can outdare the most resolute _Indian_ [Sidenote: Some are\n_Burn\u2019d_ and others _Embalm\u2019d_.] (when, without any previous\nExhortation, they suddenly leap into the Funeral Pyre of a Candle or\nTorch, and outvie the costly Embalming of _Arabia_) when they\nvoluntarily fly into liquid Amber, and by that means obtain a more noble\nand incorruptible Sepulture than any other Creature. These have had\nPoets to write Funeral Orations to their immortal Praise, as the two\nEpigrams in _Martial_ of a Viper and Pismire in some measure testifie,\n_Lib._ 4. _Ep._ 59. and _Lib._ 6. _Ep._ 15. Witness also _Brassavolus_\nof the Pismire, and _Cardanus_\u2019s _Mausoleum_ for a Flie: Nor could\n_Virgil_ (the Prince of Poets) omit taking notice of the well order\u2019d\nFunerals of the Bees, _Georg._ _Lib._ 4. _l._ 255.\n\n \u2014\u2014_Tum Corpora Luce carentum\n Exportant Tectis, & tristia Funera ducunt._\n\n And crowds of Dead, that never must return }\n To their lov\u2019d Hives, in decent Pomp are born; }\n Their Friends attend the Herse, and near Relations mourn. }\n _Dryden._\n\n_\u00c6lian_, Lib. 5. cap. 49. reports, That if one Elephant finds another\ndead, he will not pass by \u2019till he has got together a great heap of\nEarth and flung it over his Carcass; so, in all other Creatures, Nature\nhas provided both Burial and a Grave for them. [Sidenote: Brutes Bury\u2019d\nwith Pomp and Magnificence.] Nay it is yet further remarkable, that such\nBrutes as have either prov\u2019d faithful or loving to their Masters, or\ndone any extraordinary Action, have been bury\u2019d with wonderful\nMagnificence, and had Tombs and Inscriptions made in Honour of them.\n_Cimon_ the _Athenian_ bury\u2019d those Horses he had been thrice a Victor\nwith in the _Olympick_ Games, with great Pomp near his own Sepulchre.\nAlso _Alexander_ the _Great_ made a magnificent Funeral for his Horse\n_Bucephalus_, building a City where he dy\u2019d, and calling it after that\nBeast\u2019s Name in memory of him. After his Example, several of the _Roman_\nEmperors and _C\u00e6sars_, such as _Augustus_, _Caligula_, _Nero_, _Adrian_,\n_Antoninus_, _Commodus_, &c. bury\u2019d their favourite Horses, and adorn\u2019d\ntheir Tombs with Epitaphs, as you may find in _Barthius_, Lib. 23. cap.\n8. _Pliny_, Lib. 8. cap. 22. Affirms such Horses as had conquer\u2019d at the\n_Olympick_ Games, were bury\u2019d and had Tombs and Pyramids erected to\nperpetuate their Fame.\n\n[Sidenote: Tombs and Epitaphs in Honour of Brutes.]\n\n_Xantippus_ carefully bury\u2019d his Dogs, and, as _Kornmannus_ reports,\n_Polliacus_ erected, in the Garden of Cardinal _Urbin_ at _Rome_,\nColumns of the finest Marble, of vast Expence, in Memory of his beloved\nBitch, on which he inscrib\u2019d this Epitaph:\n\n _Quod potui, posui tibi, fida Catella, Sepulcrum;\n Digna magis C\u00e6li Munere, quam Tumuli.\n Candenti ex Lapide h\u00e6c tibi convenit Urna: fuisti\n Candida tota Fide, candida tota Pilo.\n Si C\u0153lum, ut quondam, Canibus patet, haud tua Terras\n Incendet, sed Ver Stella perenne dabit._\n\n My Faithful Bitch, to thee this Pile is meant;\n More worthy Heaven than Mortal Monument:\n Of whitest Stone \u2019tis fit thy Tomb I rear,\n Since candid were thy Actions, white thy Hair.\n If Heav\u2019n, as formerly, to Dogs gives Place,\n [2]Thy Star will never scorch, but cherish Human Race.\n\nFootnote 2:\n\n Alluding to the _Dog Days_.\n\nAlso in the House of that Famous _Italian_ Poet _Francis Petrarch_, at\n_Arqua_, near _Padua_, there is a Tomb of a Cat, adorn\u2019d with an Elegy,\nwhich _Santorellus_ in his _Post-Praxis Medica_, p. 5. has Printed, with\nothers of a Mule, a Crane, _&c._ _Pliny_, Lib. 10. cap. 43. says, a Crow\n(which imitated Human Voice, and which was wont every Morning to salute\nthe Senators by their Names) was bury\u2019d honourably, being carry\u2019d out on\nthe Shoulders of two _\u00c6thiopians_, with a Crown before it, and a Trumpet\nsounding; the Person that kill\u2019d it being ston\u2019d to Death. _\u00c6lian_, Lib\n6. _Animal._ cap. 7. tells us, _Marrhes_, King of _Egypt_, built a\nSepulchre for a Raven, which was wont to carry his Letters to and fro\nunder its Wing; and, _Lib._ 7. _cap._ 41. he says, _Lacydes_, a\nPeripatetic Philosopher, had a Goose which us\u2019d to follow him up and\ndown, both at home and abroad, and whom for that Reason he Bury\u2019d with\nthe same Honour and Respect as he would have done a Brother or Son. The\nStag which warr\u2019d against the _Trojans_, was also honour\u2019d with a Tomb;\nbut it were endless to relate all the Brutes the _Pagans_ have given\nBurial to, as _Rhodiginus_ witnesses in _Antiq. Lect._ 58. cap. 13. The\n_Parthians_ were accustom\u2019d to bury their Horses, and the _Molossians_\ntheir Dogs, as _Statius_ the Poet observes, _Lib._ 2. Sylvar. in\nEpicedio Pileti.\n\n \u2014\u2014_Gemit inter Bella peremptum\n Parthus Equum, fidosq; Canes flevere Molossi:\n Et Volucres habuere Rogos, Cervusq; Maronis._\n\n The _Parthian_ mourns his Horse in Battel slain;\n For faithful Dogs _Molossians_ weep in vain.\n Ev\u2019n Birds had Funeral Piles, and _Virgil_\u2019s Stag.\n\nBut the _Egyptians_ surpass\u2019d them all, for they Embalm\u2019d the Bodies of\nseveral Animals, as Cats, Crocodiles, Hawks and the like, that so they\nmight keep them the longer to adore and admire: If therefore _Pagans_\nhave been thus careful to honour Brutes with all the Rights of Burial,\nhow much more ought we who are _Christians_ to afford this last Duty to\none another?\n\nWe find in the first Age of the World, says _Cambden_, the Care of\nBurial was so great, that Fathers laid a strict Charge on their\nChildren, concerning translating their Bodies to their Graves, every one\nbeing desirous to return in _Sepulchra Majorum_, into the Sepulchres of\nhis Ancestors. Thus those Holy Patriarchs, _Abraham_, _Isaac_, _Jacob_,\n_Joseph_ and the rest, did not only lay the heaviest Commands about\ntheir being bury\u2019d, but also about transferring their Bodies to such\nPlaces as they nam\u2019d: So _Jacob_, at his Death, charg\u2019d his Son _Joseph_\nto carry his Body into the Sepulchre of his Fathers, _Gen._ 47. 30. and\n49. 29. And _Joseph_ commanded his Brethren they should remember and\ntell their Posterity, that when they went away into the Land of Promise,\nthey should carry his Bones along with them, _Gen._ 50. 25. Now this\nFilial Care was not only their last and greatest Duty to their Parents,\n[Sidenote: _Burial_ a Work acceptable to GOD.] but also a Work well\npleasing and acceptable to GOD; an Example whereof we have in _Tobit_,\nwho being blind, GOD sent his Angel _Raphael_ to cure him, as a Reward\nfor his pious Care in burying those who had been slain by King\n_Sennacherib_ in his wrath, and cast without the Walls of _Nineveh_: But\naltho\u2019 the King\u2019s Servants forceably took away his Goods, and sought to\nput him to Death; yet when he heard one more had been strangl\u2019d, and\ncast out into the Market-Place, he was so zealous in his Care, that tho\u2019\nhe was just set down to Meat, he tasted not of it, \u2019till he had fetch\u2019d\nhim up into a private Room, and when the Sun was set, he ventur\u2019d to\nmake a Grave and bury him. [Sidenote: To our Saviour.] Likewise our\nSaviour (being to rise again the Third Day) commended that good Work of\nthose Religious Women, who pour\u2019d pretious Ointments, with sweet Odours,\non his Head and Body, which they did in order to his Burial. Moreover,\nthe Gospel has crown\u2019d those with immortal Praise that took down\nChrist\u2019s Body from the Cross, and gave it honest and honourable Burial.\nThis signifies, says St. _Austin_, that the Providence of GOD extends\neven to the Bodies of the Dead (for he is pleas\u2019d with such good Works)\nand builds up a Belief of the Resurrection, by which, says he, we may\nlearn this profitable Lesson, _viz._ How great the Reward of Alms done\nto the Living must be, since this Duty and Kindness shown even to the\nDead is not forgotten of GOD.\n\n_Burial of the Dead_ was accounted by the Antients a Work of _Piety_ and\n_Religion_, because they esteem\u2019d it both an Act of _Justice_ and\n_Mercy_:\n\n[Sidenote: An Act of Justice.]\n\nOf _Justice_, in that Earth should be return\u2019d to Earth and Dust to\nDust; for, What could be more just than to restore to Mother Earth her\nChildren, that as she had furnish\u2019d them at first with a Material Being,\nFood, Raiment, Sustenance, and all things necessary, so she might at\nlast receive them again into her Bosom, and afford them lodging \u2019till\nthe Resurrection? [Sidenote: Of Mercy.] The Antients also thought it an\n_Act of Mercy_ to hide the Dead in the Earth, that the Organs of such\nDivine Souls might not be torn and devour\u2019d by wild Beasts, Birds, _&c._\n_Cicero_ in his Oration for _Quinctius_ calls Burial an _Act of\nHumanity_. [Sidenote: Of Humanity.] _Valerius Maximus_, Lib. 5. cap. 1.\n_Humanity and Mildness_. _Seneca de Benefic._ Lib. 5 cap. 20. _Humanity\nand Mercy_. _Ammianus Marcellinus_, Lib. 31. [Sidenote: Of Piety.] _A\nnecessary Office of Piety_; and St. _Ambrose_ in the beginning of an\nOration of his on the Death of the Emperor _Theodosius_, _The last and\ngreatest Office of Piety_. _Isocrates_ commending the _Athenians_ for\nthe great Care they took to bury their Dead, says, It was a mark and\ntoken of their Piety towards the Gods, since it was they and not Men\nthat had establish\u2019d that Law. Also _Servius_ observes _Virgil_ call\u2019d\n_\u00c6neas_ by the name of _Pious_, because of the Funeral Honours, he, with\nso much Care and Application, had always paid to his Relations and\nFriends. _Plato_ speaking of the several kinds of Justice, has not\nomitted what belongs to the Dead; nay _Aristotle_ thought it more just\nto help those that were depriv\u2019d of Life, than to assist the Living. The\n_Latin_ Phrase also intimates how just a thing it is to bury the Dead,\nwhere it calls Funeral Rites, _Justa Exequiarum_, or _Justa Funebria_,\n_quia justum est_, _justa facere_, _solvere_, _peragere_. Nay it has no\nother appellation in that Language than that of Justice, and in _Greek_\nof a lawful Custom, Piety and Godliness, so that amongst both the\n_Romans_ and _Grecians_, who have been the two most potent and civiliz\u2019d\nNations of the World, when they would express one had been Interr\u2019d,\nthey said, they had done him Right or Justice, and such as neglected to\ndo the like they accounted void of all Piety and Humanity.\n\n[Sidenote: Burial the Care of the Gods.]\n\nAnd to shew how Religious an Act it is to bury the Dead; the _Gentiles_\nassign\u2019d the Care of all Funerals and Sepulture to certain Gods they\nterm\u2019d _Manes_, whose chief was _Pluto_, call\u2019d also _Summanus_, whence\nall Tombs and Monuments came to be dedicated, _Diis Manibus_. _Homer_,\n_Euripedes_, _Aristotle_ and others have accounted Sepulture an Honour\nand Reward to Mens Actions; and on the contrary look\u2019d on all such as\nmiserable and unhappy whose Bodies lying unbury\u2019d, wanted that last\nHappiness.\n\n[Sidenote: An Honour to the Dead.]\n\nDecent Burial, with suitable Attendants of Kindred and Friends,\naccording to the Quality of the Person (says _Weever_ of _Funeral\nMonuments_, p. 25.) is an Honour to the Deceas\u2019d. _Hezekiah_, says the\nText, _slept with his Fathers, and they bury\u2019d him in the highest\nSepulchres of the Sons of David, and all Judah and the Inhabitants of\nJerusalem did him Honour at his Death_, 2 Chron. 32. 33. Thus in all\nAges Burial has been accounted an Happiness and Quiet to the Mind, and a\nFavour from GOD, whereas the want of it has been look\u2019d on as an Evil\nand Misery, a Curse and Punishment, a Disgrace and Ignominy.\n\n[Sidenote: An Happiness, Favour and Kindness.]\n\nFirst, In the Holy Scripture it is call\u2019d an Happiness, Favour and\nKindness: This was foretold by _Ahijah_, and to be shewn to _Abijah_, 1\nKings 14. 13. _And all Israel shall mourn for him, and bury him; for he\nonly of Jeroboam shall come to the Grave, because in him there is found\nsome good Thing towards the Lord GOD of Israel_, &c. It was accounted a\nGlory to be bury\u2019d in a Sepulchre, even to Kings who were laid up in\nstately Tombs and Monuments, as in their Beds, and thus the Prophet\n_Isaiah_ speaks, _Chap._ 14. _ver._ 18. _All the Kings of the Nations\nlye in Glory, every one in his own House._ By the same Prophet GOD\ncomforted _Zedekiah_ King of _Judah_ when he was taken Captive, telling\nhim he should never die in War or Battel, or be deny\u2019d Burial; but that\nthe King of _Babylon_ should give his People leave to bury him in an\nhonourable manner, and with such Solemnities as the burning of sweet\nOdours, _&c._ at his Funeral, as they were wont to use at the Exequies\nof their Kings, who liv\u2019d belov\u2019d of their Country, 2 _Chron._ 16. 14.\n_But thou shalt die in Peace_ (says _Jeremiah_ to him, _Chap._ 34.\n_ver._ 5.) _and with the Burnings of thy Fathers, the former Kings which\nwere before thee, so shall they burn Odours for thee, and lament thee_,\n&c.\n\n[Sidenote: Especially in the Family-Sepulchre.]\n\nTo die a natural Death, to be lamented and bury\u2019d, and to lye in the\nSepulchre of their Fathers, was ever accounted a great Honour and\nHappiness among the antient _Jews_, for which the Scripture-Phrase,\nthroughout the Old Testament, is _Sleeping_, which implies lying at Rest\nand undisturb\u2019d as well as Dying. Thus, in 2 _Kings_ 8. 24. it is said,\n_And Joram slept with his Fathers, and was bury\u2019d with his Fathers in\nthe City of David_. And 9. 28. _His Servants carry\u2019d Ahaziah in a\nChariot to Jerusalem, and bury\u2019d him in a Sepulchre with his Fathers in\nthe City of David._ And _Cap._ 15. _ver._ 7. _So Azariah slept with his\nFathers_, &c. Also, _ver._ 22. and 28. of the same Chapter, and in many\nother places, as 1 _Kings_ 2. 10. _So David slept with his Fathers, and\nwas bury\u2019d in the City of David._ By all this it is to be observ\u2019d, that\nin this City was the usual Royal Burying-Place, where both _David_ and\nall his Successors, that were of any Note or Renown, were bury\u2019d. This\nappears likewise by 1 _Kings_ 11. 43. 2 _Chron._ 12. 16. and 14. 1. and\n16. 14. and 21. 1. _David_\u2019s Sepulchre was made of such durable\nMaterials, and so well kept and repair\u2019d by his Posterity, that it\ncontinu\u2019d \u2019till the Apostles Time (_Acts_ 2. 22.) which was the space of\nalmost 2000 Years.\n\n[Sidenote: Of which Deprivation is a Curse.]\n\nOn the contrary, to die an unnatural Death, and in another Country, as\nalso to be depriv\u2019d of the Sepulchre of ones Fathers or Ancestors, was\nalways esteem\u2019d a note of Infamy and a kind of Curse. Thus, in 1 _Kings_\n13. 22. the seduc\u2019d Prophet, because he disobey\u2019d the Word of the Lord,\nwas reprov\u2019d by him who was the occasion of his Error, as he had it in\nCommand from GOD, and withal told, _That his Carcass should not come\ninto the Sepulchre of his Fathers_. _Isaiah_ speaking in derision of the\nDeath and Sepulture of the King of _Babylon_, which was not with his\nFathers, in that his Tyranny was so much abhorr\u2019d, thus notes his\nUnhappiness, _Chap._ 14. 19, 20. _Thou art cast out of thy Grave, like\nan abominable Branch; and as the Raiment of those that are slain, thrust\nthro\u2019 with a Sword; and shall go down to the Stones of the Pit, as a\nCarcass trodden under Foot. Thou shalt not be join\u2019d with thy Fathers in\nBurial._ That is, he should want all the Honours of Sepulture, and all\nsuch Funeral Rites as were to have been paid to him as a most potent\nKing, and that he should not be admitted to lye in the Grave amongst his\nAncestors, but that his Corps should remain neglected above Ground\nunbury\u2019d, and be trodden to pieces like vile Carrion.\n\n[Sidenote: And the Judgment of GOD.]\n\nThe want of Burial proceeds also from a Judgment of GOD, as will appear\nfrom the Example of _Jehoiakim_, the Son of _Josiah_ King of _Judah_,\nwhom for his great Wickednesses, such as Covetousness, Oppression,\nshedding innocent Blood and the like, GOD threatned with the want of\nBurial (a severe Sentence!) and that he should have no solemn Funeral or\nhonourable Sepulture, such as Kings usually have, nay, not so much as an\nordinary Burial among the Graves of the common People, _Jer._ 26. 23.\nbut be cast out like Carrion in some remote Place: And _Chap._ 22. 19.\n[Sidenote: To be bury\u2019d like an Ass.] _He shall be bury\u2019d with the\nBurial of an Ass, drawn and cast forth beyond the Gates of Jerusalem_,\nthat is, as an Ass is wont to be bury\u2019d, he being more worthy the\nSociety of Beasts than Men. The _Greeks_ call the Burial of an Ass,\n\u1f04\u03c4\u03b1\u03c6\u03bf\u03bd \u03c4\u03ac\u03c6\u03bf\u03bd, according to that Expression of _Cicero_, _Insepulta\nSepultura_; and _Sanctius_ expounds it, that to be bury\u2019d like an Ass,\nis to be cast out into a sordid and open Place, which neither covers the\nhorrid and obscene Parts of the Body, nor hinders the Dogs or Birds from\ntearing it to pieces, but as in _Chap._ 36. _ver._ 30. _His dead Body\nshall be cast out in the Day-Time to the Heat, and in the Night to the\nFrost_; that being so expos\u2019d, it may the sooner putrefie, and become\nthe more vile and loathsom; and that the sight of a King\u2019s Body, in such\na condition, should be an hideous Spectacle and horrid Monument of GOD\u2019s\nheavy Wrath and Indignation unto all that should behold it, _Isaiah_ 66.\n24. Wherefore _Ecclesiastes_ wisely concludes, _Chap._ 6. 3. _A Man had\nbetter have never been born than to have no Burial._ The People of\n_Israel_ (crying unto GOD against the barbarous Tyranny of the\n_Babylonians_, who spoil\u2019d GOD\u2019s Inheritance, polluted his Temple,\ndestroy\u2019d his Religion, and murther\u2019d his Chosen Nation) amongst other\nCalamities, thus complain for the want of Sepulture, _Psal._ 79. 2, 3.\n_The dead Bodies of thy Servants have they given to be Meat to the Fowls\nof the Heavens, the Flesh of thy Saints to the Beasts of the Earth.\nTheir Blood have they shed like to Water round about Jerusalem, and\nthere was none to bury them._ Here the Prophet observes, that GOD\nsuffers his Church sometimes to fall to great Extremities, to exercise\ntheir Faith before he delivers them; as at other times he deprives the\nWicked of Sepulture, to bring them to Repentance by such an ignominious\nand shameful Punishment. Thus, for the Pride and Wickedness of\n_Jezebel_, the Prophet _Elijah_ pronounces GOD\u2019s Vengeance against her,\nsaying, _In the Portion of Jezreel shall Dogs eat the Flesh of Jezebel,\nand her Carcass shall be as Dung upon the face of the Field, so that\nthey shall not say, this is Jezebel, and there shall be none to bury\nher_, 2 Kings 9. 10, 36, 37. [Sidenote: To become like _Dung_ rotting\nupon the _Earth_.] By the Comparison to Dung is shown how odious and\ncontemptible a Thing it is to be cast out unbury\u2019d, and to be trodden\nunder Foot, to lye expos\u2019d to the Air and Weather, to rot and stink or\nbecome Food to Birds, Beasts and Reptiles. _Jeremiah_ foretelling the\nDesolation of the _Jews_, acquaints them, _Chap._ 19. 7. _Thus says the\nLord of Hosts, I will cause them to fall by the Sword before their\nEnemies, and their Carcasses will I give to be Meat to the Fowls of the\nHeavens, and to the Beasts of the Field, and none shall fright them\naway_, Chap. 7. 33. _Deut._ 28. 26. Also speaking of their Kings,\nPrinces, Priests and Prophets, he tells them that _Their Bones shall be\nspread before the Sun and Moon_, &c. _they shall not be bury\u2019d, but be\nfor Dung upon the face of the Earth_, Jer. 8. 2. In other places of his\nProphesie he tells them, They shall die of grievous Deaths and Diseases,\nthey shall be neither bury\u2019d nor lamented, but lye rotting like Dung,\nand be Meat for the Fowls of the Heavens and Beasts of the Earth,\n_Chap._ 16. 4. _Chap._ 25. 33. _Chap._ 34. 20. 1 _Kings_ 14. 11. _Chap._\n21. 23, 24. 2 _Kings_ 9. 10. and _Ezek._ 29. 4. Also in the 39. Chapter\nof the Prophet _Ezekiel_ and the 17, 18, 19 and 20 Verses, GOD to shew\nhis severe Judgment, calls the Fowls of the Air and Beasts of the Field\nto a Sacrifice of the Flesh and Blood of the Princes of the Earth, to\neat their Fat and drink their Blood; abundance more Examples of the like\nnature the Scripture affords us.\n\nNext we will consider what a miserable thing it was esteem\u2019d, even by\nthe _Pagans_, to lye cast out unbury\u2019d. That disconsolate Mother of\n_Euryalus_, is not so much griev\u2019d for the loss of her Son, who was\nslain in Battel, as for that he should be made a Prey to the Birds and\nBeasts, whom therefore she thus bewails:\n\n _Heu Terra ignota, Canibus data Pr\u00e6da Latinis\n Alitibusq; jaces._ Virg. _\u00c6n._ 9. _v._ 486.\n\n Cold on the Ground, and pressing foreign Clay,\n To _Latian_ Dogs and Fowls he lyes a Prey. _Dryden._\n\nAlso the same Poet represents _Tarquitus_ thus insulting over his\nconquer\u2019d Enemy, _\u00c6n._ 10. _v._ 557.\n\n _Istic nunc, metuende, jace: non te optima Mater\n Condet Humi, Patriove onerabit Membra Sepulchro;\n Alitibus linquere Feris, aut Gurgite Mersum\n Unda feret, Piscesq; impasti Vulnera lambent._\n\n The vengeful Victor thus upbraids the Slain:\n Lye there, Inglorious, and without a Tomb,\n Far from thy Mother and thy Native Home;\n Expos\u2019d to salvage Beasts and Birds of Prey,\n Or thrown for Food to Monsters in the Sea.\n _Dryden._\n\nSo great was the Honour of Sepulture amongst the _Pagans_, says\n_Quenstedt_, _De Sepult. Vet._ p. 24. [Sidenote: Sepulture deny\u2019d\nEnemies out of Revenge.] That when they design\u2019d to shew the greatest\nEnvy and Reproach to their most inveterate Enemies, they depriv\u2019d their\nBodies of Sepulture, as is noted in the History of the Heroes in\n_Homer_, in the War between _Polynices_ and _Eteocles_ the _Theban_, and\nother antient Histories, as likewise in _Claudian_, _De Bello Gild._ v.\n39. Now _Mezentius_ fearing this, does not desire _\u00c6neas_ to spare his\nLife, but earnestly entreats him to afford him Burial, _Virg._ _\u00c6neid_,\nLib. 10. v. 901.\n\n _Nullum in C\u00e6de Nefas, nec sic ad Pr\u00e6lia veni;\n Unum hoc, per, si qua est Victis Venia Hostibus, oro\n Corpus Humo patiare tegi_, &c.\n\n Nor ask I Life, nor fought with that design;\n For this, this only Favour let me sue,\n (If Pity can to conquer\u2019d Foes be due;)\n Refuse it not; but let my Body have\n The last retreat of Human Kind, a Grave. _Dryden._\n\n_Turnus_ also intreats the like Favour:\n\n _Et me, seu Corpus spoliatum Lumine mavis,\n Redde meis._ \u00c6neid, _Lib._ 12. _v._ 935.\n\n Or if thy vow\u2019d Revenge pursue my Death,\n Give to my Friends my Body void of Breath?\n\n[Sidenote: Sepulture strictly observ\u2019d in War.]\n\nHowever, generally speaking, Sepulture was observ\u2019d as well in Time of\nWar as Peace, to which purpose Heralds or Embassadors were wont to be\nsent to make Truce \u2019till they could bury their Dead; which if deny\u2019d,\nsays _Grotius_, the Antients thought their War more lawful and just.\nThus _Hannibal_, a sworn Enemy to the very Name of _Romans_, is said by\n_Livy_, _Decad._ 3. _Lib._ 2. to have sought the Bodies of _Caius\nFlaminius_, _Tiberius Gracchus_ and _Marcellus_ Roman Generals,\nconquer\u2019d and slain by him, that he might bury them. Likewise _Philip_\nof _Macedon_ is equally to be commended for his Humanity, in performing\nFuneral Rites and Ceremonies towards his deceas\u2019d Enemies; of which see\n_Peter Faber_, Lib. 3. _Semestr._ cap. 13. p. 183. who also gives the\nlike account of his Son _Alexander_, in that after he had overcome\n_Darius_, he granted leave to his Mother to bury him after what manner\nshe pleas\u2019d, and withal commanded the same Honour to be afforded the\n_Persian_ Nobles; as also that all such Soldiers as were found slain\nshould be bury\u2019d with care, as is recorded by _Q. Curtius_, Lib. 3.\n_Valerius Maximus_ likewise, _Lib._ 9. _cap._ 8. tells us the\n_Athenians_ so strictly observ\u2019d this Custom in their Wars, [Sidenote:\nGenerals put to Death for neglecting it.] that they punish\u2019d those\nGenerals with Death that neglected to bury the Slain, tho\u2019 otherwise\nthey were Men of Valour and had done several extraordinary Exploits.\n[Sidenote: Others have perform\u2019d it with great Care.] _Plutarch_ in his\nLives, informs us how careful _Nicias_, an _Athenian_ General, was in\nthis point, for he commanded his whole Army to halt, while he honour\u2019d\ntwo slain Soldiers with Burial and a Tomb. The like pious Care is\nmention\u2019d of _\u00c6neas_ to _Misenus_, by _Virgil_ in his 6th _\u00c6neid_, _v._\n232.\n\n _At pius \u00c6neas ingenti Mole Sepulchrum\n Imponit, suaq; Arma Viro, Remumq; Tubamq;_\n\n But good _\u00c6neas_ order\u2019d on the Shore }\n A stately Tomb, whose Top a Trumpet bore, }\n A Soldier\u2019s Faulchion, and a Seaman\u2019s Oar. _Dryden._ }\n\nThe _Romans_ in general as well as the _Grecians_ carefully bury\u2019d their\nEnemies, nor would they defraud them of any Funeral Rites, says\n_Suidas_. The like _Rhodiginus_, _Lect. Antiq._ Lib. 17. testifies of\nthe _Hebrews_, by whose Law the Enemy was not to be left unbury\u2019d. Nor\nmust we pass by the Humanity of the Northern People, who as _Olaus\nWormius_ in _Monument. Danic._ Lib. 1. cap. 6. writes, thought it\ndeserving the greatest Praise, to exercise this Hospitable Piety of\nburying the Carcasses of their Enemies, to whom they bore no farther\nMalice after their Deaths, but afforded them friendly Sepulture. Amongst\nothers, an Example of this nature is fetch\u2019d out of _Saxo_, a most\neloquent _Danish_ Historian, who in the Third Book of his History, which\nhe wrote about 500 Years ago, introduces _Collerus_ pronouncing this\nwise and elegant Oration to his Enemy _Horvendillus_, with whom he was\ngoing to engage in Fight:\n\n_Quoniam_, says he, _Exitus in dubio manet, invicem Humanitati\ndeferendum est, nec adeo Ingeniis indulgendum, ut Extrema negligantur\nOfficia. Odium in Animis est adsit tamen Pietas, qu\u00e6 Rigori demum\nopportuna succedat, nam etsi Mentium nos Discrimina separant, Natur\u00e6\ntamen Jura conciliant. Horum quippe Consortio jungimur, quantuscunq;\nAnimos Livor dissociet. H\u00e6c itaque Pietatis nobis Conditio sit, ut\nVictum Victor Exequiis prosequatur. His enim suprema Humanitatis Officia\ninesse constat, qu\u00e6 nemo Pius abhorruit. Utraq; Acies id Munus, Rigore\ndeposito concorditer exequatur. Facesset post Fatum Livor, Simultasq;\nFunere sopiatur. Absit nobis tant\u00e6 Crudelitatis Specimen, ut quanquam\nVivis Odium intercesserit, Alter alterius Cineres persequatur. Gloriosum\nVictori erit, si Victi Funus magnifice duxerit; nam qui defuncto Hosti\nJusta persolverit, superstitis sibi Favorem adsciscit, vivumq;\nBeneficiis vincit, quisquis extincto Studium Humanitatis impendet._\nWhich may be thus English\u2019d: _By reason the Event of what we are going\nabout is doubtfull, let us mutually engage to shew Humanity to each\nother, nor so far indulge our Passions as to neglect the last Duties. We\nhave Malice in our Hearts, let there be likewise such a Piety as may\nopportunely succeed our Rigour; for tho\u2019 a difference in our Minds\nhappens to divide us, the Law of Nature will reunite us. Tho\u2019 we are\nnever so far seperated by Envy, this will bring us together again. Let\nit therefore be the Condition of our Piety, that the Conqueror follow\nthe Herse of the Conquer\u2019d. Herein the last Offices of Humanity consist,\nwhich no good Man ever yet refus\u2019d. Let both Armies then suspend their\nHatred to perform this Duty. After Death let Envy be remov\u2019d and secret\nPrejudice disarm\u2019d. May every kind of Cruelty forsake us, tho\u2019 living we\nhated each other, let us lovingly accompany one anothers Ashes. \u2019Twill\nbe a Glorious Thing in the Victor Magnificently to Interr the\nVanquish\u2019d; for he that performs Funeral Rites to a slain Enemy, will be\nsure to have a surviving Friend, and whoever employs his Study in\nHumanity towards the Dead, cannot thereby fail of obliging the Living._\n\n[Sidenote: The Ancients fear\u2019d Sea-Burial.]\n\nThus have the Ancients always provided for their Funerals, in case they\nwere slain in Battel; but when they dy\u2019d at Sea, then were they\ndestitute of all such hopes, therefore dreaded that Element for fear\nthey should become a Prey to Fish or any Marine Monster, which was a\ngreat check and damp to their Spirits in an Engagement, Storm or the\nlike. Both the _Greek_ and _Roman_ Hero\u2019s, who fear\u2019d not Death in\nLand-Fights, as hoping the same Place where they fought might afford\nthem a peaceful Grave, were yet mightily concern\u2019d and dismay\u2019d at the\nthoughts of a Naval-Combat, or when they were in danger of Shipwrack,\nand this because they then saw themselves on the point of being for ever\ndepriv\u2019d of Sepulture. Thus _Achilles_, who brav\u2019d all manner of\nDangers, could not, as _Homer_ confesses, keep himself from being\ndaunted at that of Shipwrack, when he found himself ready to bulge in\nthe River _Xanthus_. A like Fear of _Scipio_\u2019s, the greatest Captain the\n_Romans_ ever had, _Silius Italicus_ mentions, who tells us, tho\u2019 he had\nso many Times, without the least concern or dread, seen Rivers of Blood\nrunning down, yet was he most terribly affrighted in passing the River\n_Trebia_, where he saw himself in danger of drowning. The same account\n_Statius_ gives of _Hippomedon_, who, as he says, could without any\nTrouble have presented his Body to the dint of a thousand Swords, yet\nwas not able to abide the Thoughts of being cast away in the River\n_Theumesia_. Also that stout General _\u00c6neas_, tho\u2019 he fear\u2019d neither\nFire nor Sword, yet was so afraid of Water, that being like to sink in a\nStorm, he thus exclaims:\n\n _Extemplo \u00c6ne\u00e6 solvuntur Frigore Membra.\n Ingemit, & duplices tendens ad Sydera Palmas,\n Talia Voce refert: O terq; quaterq; beati,\n Queis ante Ora Patrum, Troj\u00e6 sub M\u0153nibus altis,\n Contigit oppetere._ \u00c6neid, _Lib._ 1. _v._ 96.\n\n Struck with unusual Fright, the _Trojan_ Chief\n With lifted Hands and Eyes, invokes Relief:\n And thrice and four Times happy those, he cry\u2019d,\n That under _Ilian_ Walls, before their Parents, dy\u2019d.\n _Dryden._\n\nIn a Word, this was the Death _Ovid_ could by no means brook, and that\nupon this score only, that it would deprive him of Burial:\n\n _Non Lethum timeo, Genus aut miserabile Lethi:\n Demite Naufragium; Mors mihi Munus erit.\n Est aliquid, Fatove suo, Ferrove cadentem\n In solida moriens, ponere Corpus Humo:\n Est mandata suis aliquid sperare Sepulchra,\n Et non \u00e6quoreis Piscibus esse Cibum._\n\n I fear not Death, nor value how I die;\n Free me from Seas, no matter where I lye.\n \u2019Tis somewhat, howsoe\u2019er one\u2019s Breath depart,\n In solid Earth to lay one\u2019s meaner Part;\n \u2019Tis somewhat after Death to gain a Grave,\n And not be Food to Fish, or sport to ev\u2019ry Wave.\n\n[Sidenote: For what Reason.]\n\nThe _Ancients_ fear\u2019d to die at Sea, because dead Bodies, being toss\u2019d\nto and fro with the Winds and Waves, were often dash\u2019d against Rocks,\nand never lay at rest, nay, perhaps were at last devour\u2019d by greedy\nFish, or torn to pieces by the sharp Talons and Beaks of Sea-Fowls;\nwhereas to rest in the Grave was accounted the greatest Happiness\n(whence Sepulchres came to be call\u2019d, _Requietoria_) but to be depriv\u2019d\nof it the greatest Misery and Punishment, nay the vilest Ignominy and\nDisgrace.\n\n[Sidenote: Want of Burial a Punishment.]\n\nTo want the Honour of Burial was held among the _Egyptians_ one of the\ngreatest Punishments could be inflicted, wherefore they deny\u2019d it to\nexecuted Criminals, whose Bodies they gave to the Birds and Beasts, as\nmay not obscurely be gather\u2019d from _Joseph_\u2019s Interpretation _Gen._ 40.\n19. thus speaking to the chief Baker, _Within three Days shall Pharaoh\nlift up thy Head from off thee, and shall hang thee on a Tree, and the\nBirds shall eat thy Flesh_, &c.\n\nHence it was the _Greeks_, either refus\u2019d all manner of Sepulture, or at\nleast decent Burial, to Infamous Persons, or such as had committed any\nNotorious Crime. Thus they burned not those, according to Custom, who\nkill\u2019d themselves, but bury\u2019d them in an obscure, ignoble Place, without\nany Funeral Ceremonies, Tomb or Inscription. _Diodorus Siculus_, Lib.\n16. _Bibl._ cap. 6. relates, It was enacted by Law, that one convicted\nof Treason or Sacriledge should be cast out unbury\u2019d; which Persons also\nby the _Athenian_ Laws were prohibited Burial in _Athens_, as _Xenophon_\ntells us, _Lib._ 1. \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u1ff6\u03bd. _Pausanias_ likewise says the _Arcadians_\ncast out unbury\u2019d, without their Territories, the Traytor\n_Aristocrates_, whom they had ston\u2019d to Death. Among the _Romans_, those\nthat kill\u2019d themselves were prohibited all manner of Sepulture, either\nthat others might thereby be deterr\u2019d from so making away with\nthemselves, or because they thought it unreasonable any Hands should be\nemploy\u2019d to bury him, whose own had destroy\u2019d himself. _Tarquinius\nPriscus_ order\u2019d all such dead Bodies to be fix\u2019d on a Cross, to be\nview\u2019d by all the Citizens, and afterwards to be devour\u2019d by Birds,\n_&c._ as _Pliny_ relates in his _Natural History_, Lib. 36. cap. 15.\n_Albertus Leoninus_ in his _Process. Criminal._ says, If any one kill\u2019d\nhimself (as being either weary of a tedious Life, or impatient of Pain\nor Trouble, or else to avoid condign Punishment, or for any other Cause\nwhatsoever) his Body was cast out upon a Dunghill, to have a common\nSepulture with Dogs, _&c._ but however it was more customary to have his\nGoods confiscated, and his Body hung on the _Furca_. The _Milesian\nVirgins_ were deterr\u2019d from hanging themselves by a Law of the Senate,\nthat Self-Murderers should be deny\u2019d Burial, and have their Bodies\ndragg\u2019d naked thro\u2019 the Streets, in the same Rope they had hang\u2019d\nthemselves with. All such Persons as were hung upon this _Furca_ or\nGibbet, were by the Laws deny\u2019d Sepulture, and a Centry, says\n_Petronius_, was set to watch them, lest any Body should take them down.\n\n[Sidenote: Burial deny\u2019d to others.]\n\nHence also, according to the common custom of _Germany_, &c. the Bodies\nof such as were Traytors, Highwaymen, Murderers, _&c._ were either fix\u2019d\nupon Poles, set up on Wheels, or hung upon Gibbets, there to remain a\nPrey to ravenous Birds, or else to corrupt with the Sun and Rain, and\ndissolve into a putrid and stinking Gore, and all this to the end that\nothers, by such an horrid and deform\u2019d Spectacle, might learn to fear\nand be deterr\u2019d from such like Crimes. He that commits Treason is by our\nLaws adjudg\u2019d, says _Weever_ in his _Funeral Monuments_, p. 22. to be\nhang\u2019d, drawn and quarter\u2019d, and his divided Limbs to be set up on Poles\nin some eminent Place, within some great Market-Town or City. He\nlikewise that is found guilty of the crying Sin of Murder, is usually\nhang\u2019d up in Chains, there to continue \u2019till his Body shall be consum\u2019d,\nand this at or near the Place where the Fact was committed. Likewise we\nare accustom\u2019d to bury such as lay violent Hands upon themselves, in or\nnear the Highways, with a Stake thrust thro\u2019 their Bodies, and this to\nterrifie all Passengers by that so infamous and reproachful Burial, not\nto make away with themselves. Those that are found guilty of other\ncriminal Matters, after a little hanging, are cut down and indeed\nbury\u2019d, yet seldom in a Christian manner, or in the Sepulchre of their\nFathers, unless their Fathers like them happen to have their Graves near\nor under the Gallows. [Sidenote: Difference between Ecclesiastic and\nCriminal Burial.] Hence the _Canonists_, says _Quenstedt_, _De Sepult.\nVet._ p. 49. distinguish between Ecclesiastic or Decent Burial, and\nCriminal or Ignominious: They call that Decent to which Solemnities,\nRites and Ceremonies are allow\u2019d according to the Custom of the Country,\nbut term that Ignominious which is without Decency, and where all manner\nof Ceremonies are omitted, nay they have not so much as the Tolling of a\nBell, or a Prayer or Psalm us\u2019d for them.\n\n[Sidenote: Some sort of Burial a Punishment.]\n\nThus, as some Criminals have been deny\u2019d Christian Burial, as an\nignominious Punishment, so others by reason of more heinous Offences\nhave been bury\u2019d alive: _Korah_, _Dathan_ and _Abiram_ for murmuring and\nrebelling against _Moses_ were swallow\u2019d up alive by the Earth, _Numb._\n16. 30, 33. _They and all that appertain\u2019d to them, went down alive into\nthe Pit, and the Earth clos\u2019d upon them_: But they were not only bury\u2019d\nalive, and after that manner descended into a Sepulchre, but likewise\ninto Hell, as some Commentators observe, for an eternal as well as\ntemporal Punishment. The _Vestal Virgins_ being defil\u2019d, suffer\u2019d this\nPunishment as the most miserable that could be inflicted; for the\n_Romans_ in case of this Crime, bury\u2019d them alive in the _Campus\nSceleratus_, as _Plutarch_ in _Vita Num\u00e6 Pompilij_ observes, and we read\nin _Constitut. Crim. Caroli_, p. 131. the same was inflicted on such as\nkill\u2019d their Children.\n\nTo be deny\u2019d all manner of Burial, or to be bury\u2019d dishonourably or\nalive, have ever been thought severe Punishments; [Sidenote: To be dug\nout of the Grave both a Curse and Punishment.] so likewise to be dug up\nagain, after Christian Burial, is a shameful Disgrace and equally\nIgnominious. Thus in contempt of the deceas\u2019d wicked Priests, King\n_Josiah_ took their Bones out of their Sepulchres and burn\u2019d them, 2\n_Kings_ 23. 16. Also the Prophet _Jeremiah_ foretold the _Jews_ how GOD\nwould bring out of the Grave the Bones of their Kings, Princes, Priests\nand Prophets, and expose them to the Sun and Moon, _&c._ _Chap._ 8. _v._\n1, 2. In prophane History it is reported of _Sylla_ the Dictator, that\nhe dug up the Bones of _Caius Marius_, and commanded them to be flung\ninto the Sea; wherefore when he dy\u2019d himself, he order\u2019d his own Carcass\nto be burn\u2019d, that his Bones might not have the like ill Treatment from\nhis Enemies, _Pliny_\u2019s Natural History, _Lib._ 7. _cap._ 54. Such\ndisturbing the Deceas\u2019d in their Tombs, I look upon to have given the\nfirst occasion of burning Dead Bodies, yet I think this latter as\nobnoxious to ill Usage, since it would be a less difficult matter to\ndeprive Urns of their Ashes, scatter them before the Wind, sow them in\nthe Sea or barren Sands, or in a word, make a Paste of them to feed\nFowls with, or a Compost, out of which might be form\u2019d ridiculous\nImagery, to make sport for Children, or diversion for Men. An Example of\nboth these kinds of the violation of the Dead, has been known to be\nacted either out of Malice to Enemies, or as a Punishment to Oppressors\nand Tyrants. The one is conspicuous from what _Saxo Grammaticus_ relates\nin the Fourth Book of his History, that the Body of one _Fengo_ a\nTyrant, being judg\u2019d worthy neither of an Urn nor Sepulture, his Ashes\nwere order\u2019d to be dispers\u2019d by the Winds, for it was not thought\nreasonable that Country should protect his Ashes which he had depriv\u2019d\nof its Liberty. The other is confirm\u2019d by the Usage of the _Roman_\nEmperor _Vitellius_, who as _Suetonius_ reports, _cap._ 17. after\nvarious Mockeries, was dragg\u2019d to the _Gemoni\u00e6_, cut into very small\npieces, and afterwards flung into the _Tyber_. _Heliogabalus_ likewise\nwas first dragg\u2019d about the Streets of _Rome_, then thrown into a Common\nShoar, and soon after into the _Tiber_, as _Sextus Aurelius Victor_ and\n_Lampridius_ relate.\n\nThere was another sort of Sepulture us\u2019d antiently, _viz._ To be cover\u2019d\nover with a great heap of Stones, which was accounted by the _Jews_ an\nignominious kind of Burial, [Sidenote: Another ignominious Burial.] and\ntherefore only us\u2019d to Malefactors, Rebels, _&c._ Thus we read when\n_Joshua_ had taken _Achan_, he commanded his People to stone him to\nDeath, and raise over him a great heap of Stones, _Chap._ 7. _v._ 25,\n26. Likewise _Joshua_ commanded his Servants to take down the Body of\nKing _Ai_, whom he had hang\u2019d on a Tree, and cast it without the\nCity-Gate, raising over it a great heap of Stones, _Chap._ 8. _v._ 29.\nThus were the _Jews_ wont to bury such as dy\u2019d ignominiously, that it\nmight serve as a Monument to warn others from committing the like\nOffences. Nor was _Absalom_ thought worthy of common Sepulture, much\nless of the Honours he had design\u2019d for himself, by the Pillar he had\nrais\u2019d, but was flung into a Pit, and pil\u2019d over with great heaps of\nStones, that the Place might be remark\u2019d by the Name of such a\ndisobedient Son and notorious Rebel, 2 _Samuel_ 18. 17. also that his\nignominious Death might be suited with a like Burial; for altho\u2019, in his\nLife-Time, he had built a Pillar (like one of the Pyramids or Obelisks\nof the Kings of _Egypt_) in the King\u2019s Dale, _ver._ 18. a very pleasant\nand fruitful Place, where the Kings us\u2019d their Sports and Recreations,\nand a great Concourse of the Nobility every Day resorted; there, to shew\nhis Pride and vain Glory, rais\u2019d he this Pillar, that after his Death it\nmight serve as a Monument to eternize his Memory, yet GOD depriv\u2019d him\nof so noble a Sepulture, and afforded him no other than to be bury\u2019d in\na great Pit, under a huge heap of Stones, as a common Malefactor.\n\n[Sidenote: And a Curse.]\n\nNow thus to be bury\u2019d was accounted a Curse, as is confirm\u2019d by\n_Lamentations_ 3. 53. and _Ezekiel_ 32. 29, 30. From hence we infer,\nthat if some kinds of Burial denote a Curse and Disgrace, as well as not\nbeing bury\u2019d at all, Funeral Ceremonies and Expences are necessary to\nshew what Burial is Honourable and what Ignominious: Otherwise, if we\nshould find a Carcass unbury\u2019d and expos\u2019d to the Air, or see a Grave in\nthe Highway or other Place, where Burial was not us\u2019d, we should be apt\nto reflect on this disgraceful Object, and from thence judge the Person\nto have been either some notorious Criminal, a Self-Murderer, or at\nleast one that had dy\u2019d some ignominious Death, and had been accordingly\nbury\u2019d: Therefore, to avoid all such like Censure, it is convenient\nBurial should not only be distinguish\u2019d between such as have liv\u2019d\npiously or prophanely, between those that have propagated the Laws and\ngood Constitutions of a Country, and such as have wickedly destroy\u2019d\nthem, but even amongst honest People themselves, according to their\nQualities, Estates and Professions; for should a Cobler and a Prince be\nbury\u2019d after the same manner, such Extravagancies would bring reflection\nand contempt on Burial in general, and they might say with the Poet:\n\n _Marmoreo Licinus Tumulo jacet, at Cato parvo;\n Pompeius nullo: Quis putet esse Deos?_\n\n Worthless _Licinus_ in a rich Tomb lies, }\n Whilst the great _Cato_ for a poor one dies; }\n _Pompey_ for none: Who\u2019d think the God\u2019s were wise? }\n\nHaving thus sufficiently shown and prov\u2019d, that both according to the\nLaws of GOD and Man, the Bodies of the Just are not to be despis\u2019d or\ncast out unbury\u2019d, I will in the next place acquaint you with other\nParticulars, [Sidenote: Particular Ceremonies of Funerals, not to be\nneglected.] which are necessary to Funerals, without which a Prince\u2019s\nInterment would be as ignoble as a Malefactor\u2019s; nor are we to think a\nprivate burying a Corps in the Night-Time without any Ceremony or\nAttendance, can discharge our Duty in this last and indispensable\nParticular. We must study likewise a Method for the well ordering a dead\nBody, as Washing, Anointing, Embalming, Dressing, and all other\nExpences, Rites and Ceremonies relating to Funerals in general. In these\npoints, since the Ancients differ\u2019d very much, it will be material to\nconsider how far all, or any of these Ceremonies are either lawful,\nnecessary, or commendable. In order to this, to the end we may treat of\neach in its proper place, and be as succinct as we can, we will divide\nthese Funeral Ceremonies into such as were us\u2019d to Persons when they\nwere dying, or else perform\u2019d afterwards to their dead Corps.\n\n[Sidenote: Custom of kissing the Dead.]\n\n_First_, It was a Custom among the _Hebrews_ to kiss the Dead, as\nappears from _Gen._ 50. 1. _Joseph fell on his Father\u2019s Face, and wept\nupon him, and kissed him_: whereby he express\u2019d his sincere Affection to\nhis deceas\u2019d Parent, notwithstanding by his Death he was for ever to be\nseparated from him, yet his Filial Duty still remain\u2019d ready to perform\nthose Offices due to the Dead, such as _Embalming_, and the like. This\nCustom of kissing the Dead seems likewise to be taking a solemn leave of\nthem at their departure out of this World, till they should have the\nhappiness of meeting them in another. But the _Romans_ had a different\nSense of this Matter, for when the sick Person was just expiring, the\nnearest Relation or Friend, by a Kiss receiv\u2019d his last gasping Breath,\nwhereby they imagin\u2019d the Soul of the Deceas\u2019d came out of his Body\nthro\u2019 the Mouth, and was the same way transfus\u2019d into and receiv\u2019d by\nthem; nor did they only kiss their Friend and Relation when just\nexpiring, but also when his Body was going to be laid on the Funeral\nPile. This the _Christians_ imitate now a days, when they likewise kiss\nthe Deceas\u2019d just as he is going to be nail\u2019d up in his Coffin, or to be\ncarry\u2019d out to his Grave; but as for the other Ceremony, they have ever\nabhorr\u2019d it as a most superstitious and ridiculous Opinion. Both the\n_Pagans_ and _Christians_ without doubt, look\u2019d on Death as a Journey or\nPeregrination to another World, therefore by kissing their Dead, they\ntook their solemn Farewel of them, as we do when we part with a Friend\nthat is going to Travel, _&c._ Hereupon we always find written on their\nTombs, _Abiit non Obiit_, and as _Grethserius_ relates, _Lib._ 1. _De\nFun. Christian._ when the _Greeks_ came to a Burying, both Friends and\nRelations kiss\u2019d and took leave of the Dead in these words, _Vade, cum\nNatura nos vocaverit, sequemur_. _Go, when Nature calls, we\u2019ll follow._\nBut let the Cause be what it will that induc\u2019d the Ancients to kiss\ntheir Dead, it were better totally to forbear it, since to the Dead they\nare of no use, and to a dying Man are rather a Disturbance than any\nRelief: Moreover, to the saluting Friend, those ill Scents and Vapours,\nwhich proceed from the Mouth and Nostrils of the sick Person, may be an\ninfectious Breath, and prove not a little prejudicial to him; therefore\nit is in no wise either convenient or useful to kiss a Person that is\njust dying, or one that is already Dead.\n\n[Sidenote: Closing the Eyes.]\n\nThe next Thing to be done after the Person was dead, was to close his\nEyes, and this Ceremony was for the most part perform\u2019d by the nearest\nRelation, as by the Husband for the Wife, _Et vice versa_, by the Wife\nfor the Husband; also by Parents towards their Children, and by Children\ntowards their Parents, and where such were wanting, one Friend did it\nfor another. This Custom was in that esteem among the _Hebrews_,\n_Greeks_ and _Romans_, that the very Thoughts of having it perform\u2019d by\ntheir Kindred, mitigated, in some measure, the Pains and Agonies of\nDeath they underwent, whereby they dy\u2019d in much greater content of Mind\nthan they would otherwise have done; whereas on the contrary, they\nlook\u2019d on themselves not a little unhappy to die in a Place where no\nRelations or Friends were present to perform that Office. This appears\nby _Gen._ 46. 4. where _Jacob_ fearing he should die in his way to\n_Egypt_, by reason of his extream old Age, or the length of the Journey,\nand be thereby depriv\u2019d of these Funeral Ceremonies; GOD to remove those\nfears and comfort him, told him, He should die in peace with his\nChildren about him, and particularly that _Joseph should lay his Hands\non his Eyes_, as the Text expresses it, which was as much as to say, he\nshould close his Eyes, and take all other care of his Funeral.\n\nNow why this Custom of closing the Eyes of the Dead was in such Esteem\nand Use among the Ancients, there seem to be two Reasons: _First_, It\nbeing natural to Men to die with their Eyes open, as _Santorellus_ in\nhis _Post-Praxis Medic._ p. 18. Philosophically proves; and Death being\ncompar\u2019d to Sleep, they desir\u2019d to have their Eyes shut, the better to\nresemble sleeping and taking their Rest. _Secondly_, They might perhaps\ndesire it, that the By-Standers might not be offended at such an\nunpleasant sight as a staring Corps, with its Eyes and Mouth open, must\nneeds present, which every one knows looks very ghastly: Besides, the\nnoisom Smells of the fermenting Stomach were thereby hinder\u2019d from\nmaking too swift a passage into the Room, and offending the Company.\nThat it is therefore convenient to use this Ceremony none will deny, yet\nmust it not be practis\u2019d too soon, lest the Person it is to be us\u2019d to\nbe not actually dead, but only in an _Apoplexy_, _Lethargy_, or the\nlike, and so by keeping his Mouth shut with a Muffler, be suffocated.\nNor are his Eyes to be clos\u2019d \u2019till after he is actually dead, lest they\nopen again, as _Santorellus_ affirms they will; but this and other\nCeremonies of the like nature, which can in no wise further Death, in\ncase it should prove only an _Apoplexy_, &c. ought to be perform\u2019d\nbefore the Corps be quite cold, for afterwards they are not easily to be\nbrought to a graceful order, nor will make a handsom Corps, which the\nAncients so much lov\u2019d to see: Hereupon, in a short Time after the\nPerson was dead, they clos\u2019d his Eyes, [Sidenote: Shutting the Mouth,]\nshut his Mouth with a Muffler, plac\u2019d his Head streight, brought his\nArms to his Breast, his Legs close to one another, and then laid the\nwhole Body, with its Members, in a natural form and posture. But before\nthey proceeded to Anoint or _Embalm_ the Body, [Sidenote: Conclamation,]\nthey were wont to make great noises, to rowse and awake, if possible,\nhis fainted Spirits, and thereby fully satisfie themselves whether he\nwere really dead, or only asleep. To the same purpose they wash\u2019d the\nBody with warm Water, to the end that if it were only numm\u2019d with Cold\nit might thereby be recover\u2019d. It was a Custom among the _Greeks_ to\nmake a mighty Noise with the tinkling or sounding of Brazen Vessels,\n[Sidenote: Sounding of Brazen Vessels.] but the _Romans_ us\u2019d\nConclamation, or a general Outcrie, set up at equal Intervals before the\nCorps, by Persons who waited there on Purpose, which was done as\n_Pliny_, Lib. 7. cap. 52. of his _Natural History_, and _Cornelius\nCelsus_, Pr\u00e6f. Lib. 1. _De Re Medica_, tell us, either because they\nhop\u2019d by this means, to stop the Soul which was now taking its flight,\nor else to awaken its Faculties, which they thought might only be silent\nin the Body without Action; for sometimes such as have appear\u2019d to be\nDead, have come to Life again as _Kirmannus_, _De F. R._ Lib. 1. p. 104.\naffirms, and several Physicians have given many Instances of Persons,\nwho being bury\u2019d thro\u2019 haste in _Apopletick-Fits_, _&c._ have afterwards\ncome to themselves, and many times miserably perish\u2019d for want of\nAssistance. For this reason the _Romans_, as _Pancirollus_ and _Servius_\nobserve, lest they should be bury\u2019d alive, kept the Bodies seven or\neight Days, call\u2019d upon them at Intervals, wash\u2019d them with warm Water,\nand lastly us\u2019d _Conclamation_ before they burn\u2019d them, which was their\nmanner of Burial. But _Santorellus_ in his _Post-Praxis Medica_, p. 25.\nproves _Conclamation_ to be a useless and insignificant Custom. _First_,\nhe says, It is ridiculous to use it to such as we are satisfy\u2019d are\nreally Dead, from the nature of their Disease and other Symptoms. And,\n_Secondly_, To those that we are doubtful of, as in case of\n_Lethargies_, _Apoplexies_, _Hysteric Passions_, _Syncopes_, &c. Since\ntherefore this is no certain Rule to inform us, these Persons being many\nTimes neither sensible of burning nor large Scarifications, How can we\nexpect to excite them by Clamours? This also is confirm\u2019d by an\nExperiment of _Galen_\u2019s, _viz._ Whether a Woman was really Dead that lay\nin an _Hysteric Passion_; but it was so far from proving effectual, that\nwhen she came to her self, she declar\u2019d she knew nothing of what had\nbeen done to her. \u2019Tis true in small _Syncopes_ it may perhaps rowse the\nSpirits a little, but in Soporous Diseases, it is commonly an uncertain\nand ineffectual Remedy, therefore never to be trusted, so that we may\npronounce it to be a Ceremony neither necessary to be us\u2019d, nor useful\nto know whether the sick Person be dead or alive.\n\n[Sidenote: _Washing_ the Corps.]\n\nThe Custom of _Washing_ and _Anointing_ the Corps was in no wise\npeculiar to the _Romans_, but us\u2019d likewise by the _Hebrews_, _Greeks_,\n_Trojans_ and _Christians_, nay, in almost all the civiliz\u2019d Parts of\nthe World, yet \u2019tis certain it ows its Original to the Invention of the\n_Egyptians_. That it was us\u2019d in the Primitive Church, appears by the\nWords of the Apostle, _Acts_ 9. 37. _And it came to pass in those Days\nshe (Tabitha) was sick and dy\u2019d, whom when they had wash\u2019d, they laid in\nan upper Chamber._ Also _Johan. Chrysost._ as we find in _Theodoret_,\nHomil. 84. _Alphonsus Salmeron_, Tom. 10. _De Sepultura Christi_; and\nothers affirm Christ\u2019s Body was wash\u2019d before it was anointed. We read\nin _Plutarch_, that _Philippus Libertus_ wash\u2019d the Body of _Pompey_\nwith Salt Water, which perhaps might be either because it was more\nAbstersive, or that it help\u2019d to prevent Putrifaction, and it is not\nimprobable the _Egyptians_ might have been accustom\u2019d to wash the Body\nwith the same Pickle they us\u2019d in the Salination, or with _Ph\u00e6nician_\nWine, which they wash\u2019d the Entrails and inside of the Body with, in\norder to the _Preserving_ and _Embalming_ it: But more commonly the\nAncients us\u2019d warm Water, both that they might thereby cherish and\ncomfort the benumb\u2019d and lifeless Limbs, and invite the natural Heat\nagain into the Body, by doing which they better satisfy\u2019d themselves\nwhether the Body were really dead or not, and also that if it were past\nrecovery, they might by thus cleansing the Body from all Filth and\nPurgings at the Nose, Mouth or lower Belly, render the Corps more\ndecorous, and sightly, as \u2019tis a Custom among many at this Day, to comb\nthe Hair, shave the Beard, and perfume the Corps with sweet Odours.\n\nTwo other Reasons are given for washing a dead Body, _First_, That it\nmight be the fitter for anointing. _Secondly_, _Johannes Buxtorfius_, in\n_Synagog. Jud._ cap. 35. says, That it might be pure and clean when it\ncame to give an account of its Sins. These Ceremonies were carefully\npractis\u2019d among the _Jews_ as well as the _Greeks_ and _Romans_,\naccording to what _Maimonides in Tract. de Luctu_, Chap. 4 Sect. 1.\nobserves, _Mos vel Consuetudo est in Israel, circa Mortuos & eorum\nSepulturam, ut cum quis mortuus est, ejus Occulos occludant, & si Os\nipsius fuerit apertum, Maxillas ejus ligant, ne iterum aperiatur.\nObturatur etiam locus, per quem Excrementa ejiciuntur, sed hoc postquam\nCorpus fuerit Lotum._ _It was a Custom among the_ Israelites, says he,\n_towards the Dead and their Burial, that whenever any one was departed,\nthey closed his Eyes and shut his Mouth (keeping his Jaws close with a\nMuffler) that it might not open again. Then they stopp\u2019d the vents of\nthe Body, and lastly wash\u2019d it._\n\n[Sidenote: Anointing the Body.]\n\nAfter the Body was wash\u2019d, it was _Anointed_, which strictly speaking,\nwas _Embalming_, and differ\u2019d in nothing but preserving the Corps for a\nlonger or shorter space, pursuant to the manner of performing it, the\nnature of the Drugs, or composition of the Ointment. This Custom of\nanointing the Dead was very common among the _Egyptians_, as _Pliny_ in\nhis _Nat. Hist._ Lib. 2. Cap. 37. writes, _Egyptiis Mos est Cadavera\nadservare Medicata_. _It is a Custom among the_ Egyptians _to keep their\nBodies Embalm\u2019d_, that is, anointed and preserv\u2019d by Aromaticks. This\nanointing was perform\u2019d on the outside of the Body, with a composition\nof bitter and Aromatick Ingredients, after which, they stuff\u2019d the\ninside with the same dry Spices and Gums as were us\u2019d in the Ointment;\nin doing which, and rouling or dressing the Body, they spent Forty Days.\n_Diodorus Siculus_, Lib. 1. _Bibliothec\u00e6_, No. 91. says, _After they had\nwash\u2019d the Body with Palm-Wine, wherein Aromaticks had been boil\u2019d or\nsteep\u2019d, they first anointed it with Ointment of Cedar, and then with\nthat of Myrrh, Cinnamon, and other Drugs_. This not only preserv\u2019d the\nCorps, but also made it fragrant and sweet, and of this Ceremony the\n_Egyptians_ were the first Inventors. From them the _Hebrews_ deriv\u2019d\ntheir Custom of _Embalming_, which was us\u2019d chiefly towards their Kings\nor Great Men. The first of this kind was when _Joseph_ commanded the\nPhysicians of _Egypt_ to _Embalm_ his Father _Jacob_, Gen. 50. 2, 3.\nfrom whom the _Jews_ learn\u2019d it, and brought it with them into the Land\nof _Canaan_: [Sidenote: The _Hebrews_ Embalming different from that of\nthe _Egyptians_.] But this manner of Anointing or _Embalming_ among the\n_Hebrews_ was very different from that of the _Egyptians_, for their\nMethod was Thirty, Forty, and sometimes Seventy Days in performing, and\nthat by Balsamic Matters put into the Cavity of the Body, they first\ntaking out the Bowels and Entrails; but the _Hebrew_ way was one short\nanointing and applying Aromatick and Balsamic Ointments to the external\nParts, without any Embowelling, and this was done rather out of Respect\nto, and Veneration of the Dead, than to prevent any Putrifaction. Thus\nwe read of King _Asa_, 2 Chron. 16. 14. _That they bury\u2019d him in his own\nSepulchre, which he had made for himself in the City of David, and laid\nhim in the Bed which was fill\u2019d with sweet Odours and divers kinds of\nSpices, prepar\u2019d by the Apothecaries Art, and they made a great Burning\nfor him._ That is, they laid his dead Corps on a Bed fill\u2019d with such\nAromaticks, prepar\u2019d by the Apothecary, as were wont to be us\u2019d in\n_Embalming_, and afterwards burn\u2019d sweet Odours and Perfumes at his\nFuneral. Now this was accounted very Honourable to be done at the\nExequies of Kings, and was afforded King _Zedekiah_, tho\u2019 he dy\u2019d in a\nstrange Land, _Jerem._ 34. 5. Hereby it appears, thro\u2019 the length and\ninjuries of Time, they might lose that Art of _Embalming_ which the\n_Jews_, their Ancestors, had learn\u2019d from the _Egyptians_, or else had\ntheir Tradition so confusedly left to Posterity, that they were forc\u2019d\nto deviate from the antient Custom; for the best construction we can put\nupon _Embalming_ of the latter Ages, was anointing the Corps with bitter\nand Aromatick Ointments, compounded by the Apothecaries, [Sidenote:\n_Jewish Embalming_ rather a Ceremony than Preserving the Corps.] which\nnevertheless was rather a Ceremony, and render\u2019d the Corps sweet and\nfragrant, than prevented Putrifaction. Thus the most devout _Nicodemus_\nand _Joseph_ of _Arimathea_ Embalm\u2019d the Body of Christ, both out of the\nRespect they bore him, and according to the Custom of their Nation.\nThus, says the Text, _They took the Body of Jesus, and wound it in\nLinnen-Cloaths, with the Spices_ (_viz._ about an Hundred weight of\nMyrrh and Aloes) _as the Manner of the Jews is to bury_, John 19. 40.\nLikewise Holy _Mary_ anointed the Feet of Jesus, whilst alive, with a\nmost costly and rich Ointment of Spikenard, which was done by way of\nAnticipation in order to his Burial, as the Words of our Saviour himself\nimply, _John_ 12. 7. So also without doubt _Lazarus_, who was no mean\n_Jew_, was Embalm\u2019d, nevertheless _Martha_ fear\u2019d he stunk, tho\u2019 he had\nbeen Dead but four Days, _John_ 11. 39. Thus you see the more Modern way\nof _Embalming_ among the _Jews_, was only anointing the Body with an\nOintment compounded of sweet Spices, whose chief Ingredients were Myrrh\nand Aloes, and which was not only very grateful to the Smell, but also\ndry\u2019d up the Humidity of the Body, preventing an immediate Putrifaction,\nand likewise by its bitterness kept the Worms from eating it. The Custom\nof such like anointing the Dead was moreover very common among the\n_Greeks_, insomuch, says _Athen\u00e6us_ Lib. 15. that they studied what\nOintments were most agreeable and fitting for every Member of the Body.\nFrom them it descended to the _Romans_, and was accounted one of the\nmost commendable Actions of this Life, as being an Honour which\nappertain\u2019d to the Dead, as _Pliny Nat. Hist._ Lib. 12. cap. 1. relates,\nwherefore after they had wash\u2019d the Corps, they anointed it, says he,\nwith Odoriferous and Aromatick Ointments. The _Babylonians_ either\nanointed their Dead with, or laid them in Hony. The _Persians_ and\n_Scythians_ did the same with Wax. The _\u00c6thiopians_ with a sort of\nParget; and others us\u2019d Compositions either of _Salt_, _Nitre_,\n_Asphalt_, _Bitumen_, _Cedar_, _Balsam_, _Gypsum_, _Lime_, _Petrole_,\n_Naptha_, _Turpentine_, _Rosin_, or the like, of which see _Kirkmannus\nde F. R._ p. 62.\n\n[Sidenote: _Anointing_ the _Dead_ to what purpose us\u2019d.]\n\nNow the general Intention of these Anointings, was either that such\nBodies as were to be bury\u2019d might thereby smell sweet and pleasant, and\nbe kept a long while uncorrupt, or else that those that were to be\nburn\u2019d might not only catch Fire the sooner; but also to the end the Air\nmight be perfum\u2019d by the sweet smelling Ointments and Balsams, and\nthereby the Stench of the burning Flesh not be perceiv\u2019d. Others give a\nthreefold Reason for this sort of _Embalming_, as, _First_, A Physical,\nThat all Stench and Putrifaction might be driven away from the Body.\n_Secondly_, A Civil, That it was a principal Honour exhibited to Just\nMen. And, _Thirdly_, A Mystical, It being a Testification of our Faith\nin the Resurrection of Bodies, and a _Symbol_ of future\nIncorruptibility. _Vide Quenstedt De Sepult. Vet._ p. 85.\n\n[Sidenote: _Attiring_ the Corps,]\n\nAfter the Body was _wash\u2019d_ and _anointed_, they wrapp\u2019d it in fine\nLinnen, and drest it in a proper Habit. The first is only to be\nunderstood a Winding-Sheet, either intire, or in two, three or more\npieces, fitted to the Head, Trunk and Limbs of the Body, bound on with\nRoulers; but the latter was various according to the sort of Garment, or\nQuality of the Deceas\u2019d: The first was usually white, prepar\u2019d by some\nWoman or Friend in the Persons Life-Time, on purpose for this particular\nuse; the other was of divers colours, as Purple, Scarlet, _&c._ and of\nseveral degrees of Richness, according to the Rank, Quality or\nProfession of the Deceas\u2019d, or as he had perform\u2019d any extraordinary\nExploit in War, or otherwise honourably behav\u2019d himself for the Honour\nof his Country. So that as the one was such as he usually wore in his\nLife-Time, the other was more Splendid, and given for a Reward to his\nVirtues. Hence it is the Dead were term\u2019d proud, as having never wore so\nrich a Garment during their Lives, says _Sosia apud Plautum in\nAmphitruone_. This Custom is said to have been first us\u2019d by the\n_Greeks_, but if we enquire more strictly into it, we shall find this,\nas well as other Ceremonies, owes its Origin to the _Egyptians_, tho\u2019\nthe manner of performing it be different; [Sidenote: With fine _Linnen_\nand a _Vest_.] for the _Greeks_ cover\u2019d their Dead from Head to Foot,\nfirst with fine Linnen, and then put over that a white Vest, which was a\nsort of _Pallium_ or Cloak they wore commonly when alive. So likewise\nthe _Athenians_ and _Lacedemonians_ dress\u2019d their Dead in a Garb\nsuitable to every ones Condition, and honourably adorn\u2019d such as had\nbehav\u2019d themselves well in War with a Purple or Crimson Vest, as\n_Alexander Sardus de Mor. & Rit. Gent._ Lib. 1. cap. 25. relates. As the\n_Greeks_ put on their Dead the _Pallium_, so the _Romans_ us\u2019d their\n_Toga_ or Gown, conformable to every One\u2019s degree. That ordinarily us\u2019d\nat the Funerals of vulgar Citizens was also white, but the Richer sort,\nas likewise those that had acquir\u2019d Honour by their Valour and Vertue,\nwere more splendidly Attir\u2019d and carry\u2019d out in State in the view of the\nPublic, so that any one might know the Face and Sex of the Deceas\u2019d from\nthe manner of their Cloaths and Ornaments. Now this was so well observ\u2019d\nby the Ancients, that as _Juvenal_, Satyr 3. informs us, in some parts\nof _Italy_, tho\u2019 the Inhabitants were so rude as not to wear the _Toga_\nwhilst they liv\u2019d, yet would they not want it at their Deaths:\n\n _Pars magna Itali\u00e6 est, si verum admittimus in qua,\n Nemo Togam sumit nisi Mortuus._\n\n Some distant Parts of _Italy_ are known,\n Where none but only dead Men wear a Gown.\n\nAlso the _Jews_ us\u2019d to wrap their Dead in fine Linnen, but differ\u2019d\nfrom others in this respect, That they did not hold it lawful to dress\nthe Body of a Prince in a more costly Garment than others had, and as\n_Cl. Salmasius apud Tho. Bartholinum de Latere Christi aperto_, p. 377.\nobserves, the Body of our Saviour was only wrapp\u2019d in fine Linnen, his\nHead in a _Sudarium_ or Handkerchief, and the whole swathed up from Head\nto Foot, with Rowlers like to the Swathes of Children. _John Henry\nHeiddegger in Dissert. de Sepult. Mort._ Sect. 30. divides this Linnen\ninto three sorts: _First_, A short piece, which was call\u2019d _Sudarium_.\n_Secondly_, A longer, nam\u2019d _Syndon_. And, _Thirdly_, That which kept\nboth these on, bound up the Hands and Feet, and cover\u2019d the rest of the\nBody, was term\u2019d _Fascia_ or a Swathing-Band. This seems clearly\nintimated in the Gospel of St. _John_, 11. 44. _And he that was dead\ncame forth, bound Hand and Foot with Grave-Cloaths, and his Face was\nbound up with a Napkin_: Therefore we are to understand, as the\nEvangelist here speaks of _Lazarus_, that the Arms were laid close to\nthe Body, so that they almost reach\u2019d the Knees, and afterwards rowl\u2019d\nup together with it; [Sidenote: Why the _Body_ should be _Cloath\u2019d_.]\nbut it may perhaps be ask\u2019d why the Body should be Cloath\u2019d at all, and\nwhy it might not be as well carry\u2019d out Naked and uncover\u2019d? To this\n_Antonius Santorellus_ in his _Post-Praxis Medica_, p. 104. answers,\nThat all Nations have taught the Body ought to be Cloath\u2019d, since no Man\nhas hitherto every been so immodest as not to be asham\u2019d of his own\nNakedness; for altho\u2019 this seems to signifie nothing to the Dead, who\nare without Sense or Shame, yet because the Eyes of the Living are\noffended at the Nakedness of the Body, all have for that Reason thought\nfit to Cloath their Dead: Moreover, not only Deformity is thereby\nremov\u2019d from a Corps, but we thus procure as much as possible that it\nmay appear Comely, and besides \u2019tis more decent to see a Body Cloath\u2019d\nthan Naked. On this account the _Greeks_ Cloath\u2019d their Dead in white\nVests or Garments, [Sidenote: Why with _white Vests_.] by reason of the\npurity of that Colour, White, according to _Plutarch_ in _Problem._\nbeing alone sincere, pure, and no ways infected, so that the Dead seem\nto be render\u2019d in a manner simple, pure and separate from any mixture:\nBut at length a certain Luxury of Ostentation crepp\u2019d into these Habits,\nwherefore the _Spartan_ Law-Giver _Lycurgus_, order\u2019d that Persons of\nthe greatest Valour and Worth should be bury\u2019d in nothing but a red\nCoat, which was the common Dress of Soldiers, and that the rest should\nbe deny\u2019d even that; for he thought it wholly absurd and unreasonable\nthe Dead should be deck\u2019d with superfluous Ornaments and Riches,\ntherefore neither Ointments nor Perfumes were us\u2019d in that\nCommon-Wealth, being look\u2019d on as conducing nothing to the Felicity of\nthe Dead, and therefore unworthy of the _Lacedemonians_ Gravity. Thus\nSt. _Jerom_ inveighs against them: _Cur & Mortuos vestros auratis\nobvolvis Vestibus? Cur Ambitio inter Luctus, Lacrymasq; non cessat? An\nCadavera Divitum, nisi in serico, putrescere nequeunt?_ _Why do ye\nCloath even your Dead in Cloth of Tissue? Whence comes Ambition to\ncontinue amidst Grief and Sorrow? Cannot a Rich Carcass, think ye, rot\nout of a Silk-Covering?_ St. _Chrisostom_ also thus exclaims: _O inanem\nGloriam! Quantam in Luctu Vim, quantam Amentiam ostendit!_ _O empty\nGlory! How does it exert it self in Grief, how discover its Madness!_\nLikewise in _Homil._ 84. he thus writes, _Tu cum audieris Nudum Dominum\nresurrexisse, cessa, qu\u00e6so, ab insana Funeris impensa. Quid sibi hoc\nsuperfluum vult & inutile Dispendium, quod ipsis, qui faciunt, plurimum\naffert Detrimenti, Mortuis nullum Utilitatem vel Damnum potius?\nSumptuosa namq; Sepultura nonnunquam Causa est, ut Fures Cadaver\neffodiant, & nudum & insepultum projiciant._ _Thou when thou shalt hear\nthy Lord rise from the Dead, naked and unadorn\u2019d, refrain, I beseech\nthee, from thy vain Funeral-Expences. What signifies all this\nsuperfluous and unprofitable Charge, which many times prejudices the\nLiving, yet never does any Good to the Dead, but rather Harm? For\noftentimes it happens a costly and sumptuous Interment, tempts Thieves\nto dig up the Rich Carcass, and throw it out Naked and unbury\u2019d._ Hence\nSt. _Austin_, speaking of his Mother, says, _Illa iminente Die, non\ncuravit Corpus suum sumptuose contegi_. _She with her last Breath did\ndesire her Body might not be splendidly Interr\u2019d._ Notwithstanding this,\nthe aforesaid St. _Chrisostom_ approves the use of these Things in a\nmoderate way; for after he had so severely inveigh\u2019d against them, he\nthus concludes, _Non ut Sepulturam tollam, dico absit, sed Luxuriam &\nsuperfluam Ambitionem_. _I am not for taking Burial wholly away, far be\nthat Thought from me, but I would have Luxury and unnecessary Ambition\nretrench\u2019d._\n\n_Antonius Santorellus_ thinks the Body ought to be carry\u2019d out cover\u2019d,\nas well in respect to the Living as the Dead, to the Living, lest they\nmay be offended by some small Perspirations of the Carcass, and to the\nDead; lest being uncover\u2019d, it might be more liable to external\nInjuries. For this Reason the _Egyptians_, who were wont to keep their\nDead publickly in their Houses, richly attir\u2019d them in fine Linnen, and\nadorn\u2019d them with Gold and precious Stones; also painted them with\nHieroglyphicks, thereby setting them forth in the most noble manner.\nThus by such a kind of Cloathing as is us\u2019d in Embalming, _viz._\nwrapping in Cerecloth, _&c._ all other Inconveniencies are prevented,\nnor can it be thought so great a Vanity to Cloath a preserv\u2019d Corps as\none that is corrupt and putrifying; but we may allow it reasonable\nenough to adorn such in a moderate way, suitable to its Quality.\n\n[Sidenote: _Crowning_ the _Dead_.]\n\nWhen the Body was dress\u2019d, they Crown\u2019d it, which Custom was first us\u2019d\nby the _Greeks_, _Lacedemonians_ and _Athenians_, from whom it descended\nto the _Romans_: Now if the Deceas\u2019d had, thro\u2019 Valour in War, obtain\u2019d\nbut any one of the honourary Crowns, it was put on his Head, and carry\u2019d\nout with him to his Burial; and this, to the end the Reward of Virtue\nmight in some measure be enjoy\u2019d after Death. For this reason _Cicero_\nobserves, _Lib._ 2. _De Legibus_, That the Laws commanded that Crown\nwhich was gotten by Virtue, should, without fraud, be put on him that\nobtain\u2019d it, and that such Ornaments of Praise belong\u2019d to the Dead.\nOther Persons were Crown\u2019d with Chaplets of Flowers and green Branches,\nsuch as Lillies, Roses and Violets, Olive and Bay-Leaves, and the like\nprecious Flowers and Plants. With these they likewise adorn\u2019d the Couch\nthe Body was to lye on, as the _Jews_ did theirs with sweet Odours and\nSpices, as we have before observ\u2019d of King _Asa_, 2 _Chron._ 16. 14.\nAlso in like manner as we at this Day fill Coffins with the like\nPerfumes, or for want of them, with sweet Herbs and Flowers, _viz._\nRosemary, Lavender, Marjoram, Time, Flowers of Jessamin, Orange, Lillies\nof the Valley, _&c._\n\n[Sidenote: Whence Deriv\u2019d, and to what End.]\n\nThis Ceremony of _Crowning the Dead_, _Suidas_ thinks was either taken\nfrom the _Games_, wherein the Conquerors were rewarded with Crowns of\nLeaves, signifying the Dead had finish\u2019d their Course, or was design\u2019d\nto express the unmix\u2019d and Everlasting Pleasures the Dead were to enjoy\nupon their Removal out of this sinful and troublesom World, for Garlands\nwere Emblems of Mirth and Rejoycing, therefore usually worn at Banquets\nand Festivals. The same may be observ\u2019d of Ointments and Perfumes, the\nconstant Concomitants of Gaiety and Joy. But whatever was the cause of\nthese Customs being so generally observ\u2019d by the _Heathens_, it was not\napprov\u2019d by the Primitive _Christians_, but look\u2019d on as little less\nthan Idolatry, as may be particularly seen in _Minutius F\u00e6lix_ in\n_Octav._ p. 109. and in _Tertullian de Corona Mil._ Nevertheless,\n_Antonius Santorellus_ in his _Post-Praxis Medica_, p. 151. says, _If\nCrowns were invented as Ornaments, and to preserve Health, Pleasure and\nVirtue, why may not the Dead be Crown\u2019d? And since those who fought\nboldly and strenuously, were among the_ Heathens _adorn\u2019d with various\nsorts of Crowns, why may not the_ Christians, _who fight for Eternal\nHealth, and overcome more powerfull Enemies (the Lusts of the Flesh) be\nthought more worthy of such Crowns?_ Nor has it displeas\u2019d some\n_Christians_, tho\u2019 perhaps it might the _Primitive_, to carry a Garland\nbefore the Corps, or fill the Coffin, or strow the Way or Grave with\nFlowers, and this without any manner of Superstition. Thus _Prudentius_\na _Christian_ Poet writes:\n\n _Nos tecta fovebimus Ossa,\n Violis & Fronde frequenti,\n Tumulumq; & frigida Saxa,\n Liquido spargemus Odore._\n\n We on the cover\u2019d Bones o\u2019th Dead,\n Sweet Violets and Leaves will strow,\n Whilst the Tomb, that cold hard Bed,\n Shall with our liquid Odours flow.\n\n[Sidenote: Laying out the _Corps_.]\n\nThe next Ceremony that follow\u2019d, was laying out the Corps, which after\nit was Wash\u2019d, Anointed, Cloath\u2019d and Crown\u2019d, was brought from the\ninner part of the House into the Porch or Entrance, and laid at the very\nThreshold. The poorest People were laid on the Ground or a Bier in an\nordinary Coffin, _&c._ But the richer Sort on a Bed or Couch, adorn\u2019d\nsometimes with Jewels, Arms, Books and other Things in which they most\ndelighted whilst they liv\u2019d, but commonly with all kinds of fragrant and\nprecious Flowers. Now the Reason why they thus plac\u2019d the Corps in\npublic View, was that all Persons might satisfie themselves whether the\nDeceas\u2019d had any Wounds, or other Marks of an untimely and violent\nDeath. The like Custom we have in those we call _Searchers_, who are to\nexamine into the Cause of the Persons Death, make their Report\naccordingly, and give an _Affidavit_ thereof: It may be farther\nobserv\u2019d, the Feet of the Deceas\u2019d were always turn\u2019d next the Door or\nGate, to shew they were never to return after they were thus carry\u2019d\nout. _This Custom_, says _Pliny_, _is but according to the Course of\nNature, for we usually come into the World Head foremost, but are\ncarry\u2019d out the contrary way_, of which see _Kornmannus de Mirac.\nMortuor_, Cap. 58. Whilst the Body lay in this Place, \u2019twas customary to\ngive it constant Attendance, to defend it from any Violence or Affront\nthat might be offer\u2019d. The Corps being thus decently laid out on the\nCouch or Bier, is now rightly compos\u2019d for Sepulture, and in a readiness\nto be carry\u2019d out to the Grave, so soon as these Ceremonies shall be\nended; the next Thing therefore we have to speak of is the _carrying it\nout_ to be Interr\u2019d.\n\n[Sidenote: _Carrying forth_ the _Corps_.]\n\nThus much was done before the Funeral, at it we may take notice of two\nThings, the _Elatio_ or carrying forth, and the _Act_ of _Burial_. What\nconcerns the first of these will appear by our observing the _Day_,\n_Time_, _Persons_ and _Place_; what _Day_ after the Person\u2019s decease was\nappointed for the Funeral is not well agreed on, nor does it seem to\nhave been limited, but was various, according to the Custom of the\nCountry, or Circumstance of the People. _Alexander ab Alexandro_ in Lib.\n3. cap. 7. _Gen. Dier_, tells us Bodies were kept seventeen Days and as\nmany Nights before they were Interr\u2019d. Also _Servius_ was of Opinion,\nthe Time of _Burning_ the Dead was the Eighth Day after Death, and the\nTime of _Burying_ the Ninth; but this must only be understood of the\nFunerals of Great Persons, which could not be duly solemniz\u2019d without\nextraordinary Preparations, whereas Men of inferior Rank, were committed\nto the Ground without so much Ceremony and Pomp. The antient Burials\nseem to have been on the Third and Fourth Day after Death, nor was it\nunusual to perform Solemnities, especially of the poorer Sort, on the\nvery Day of their Death, yet are there many Instances to prove no set\nnumber of Days were observ\u2019d; however, this Care ought particularly to\nbe taken, that the Dead be not carry\u2019d out too soon, for thro\u2019 too much\nhaste, it has sometimes happen\u2019d the Living have been bury\u2019d for the\nDead.\n\nThe _Time_ of carrying forth the Corps was likewise various, [Sidenote:\nBy some us\u2019d in the _Day_ and by others in the _Night_.] and us\u2019d either\nin the Morning, at Noon, or in the Night, according to the Custom of the\nCountry, or Conveniency and Condition of the Person deceas\u2019d. Thus the\n_Athenians_ made their Funeral Processions before the Sun-Rising, and\nthe _Greeks_ perform\u2019d the like Ceremony in the forepart of the Day, or\nabout Noon: So also the _Hebrews_ bury\u2019d their Dead in the Day-Time, as\n_Sopranes_, _David. dig._ fol. 487. asserts; but the _Romans_ made use\nonly of the Night, as the name of Funeral, _Servius_ thinks, denotes,\nbeing, as he says, deriv\u2019d _a Funalibus_, from the Torches, in like\nmanner as the _Vespillones_ (Bearers) were so call\u2019d from _Vesper_ the\n_Evening_; yet this Custom was not long observ\u2019d at least in publick\nFunerals, tho\u2019 it seems to have continu\u2019d in private ones, nevertheless,\nthe carrying of Torches and Tapers still remain\u2019d in practice, even when\nthe Dead were bury\u2019d in the Day-Time. This was a greater extravagance\nthan the other, inasmuch as tho\u2019 in burying by Day they at first\nintended to suppress the Charge of Torches, _&c._ yet at last they not\nonly burn\u2019d these in vain to light the Sun, but also increas\u2019d all other\nFuneral-Expences to that degree, that Laws were fain to be made to\nrestrain them; but, omitting such superfluous Ceremonies, we must grant\nthe Day-Time to be the fittest for publick Funerals, and the Night for\nprivate ones, both which have been us\u2019d indifferently, as Occasion\nserv\u2019d, as well by the _Primitive Christians_ as others: The first were\nchiefly chosen whilst they were in a quiet State, but the latter were\nmade use of in Times of Persecution.\n\n[Sidenote: How _carry\u2019d forth_ to the _Grave_.]\n\nNow as concerning the Act or manner of _carrying forth_ the dead Body,\nfrom the House wherein it was prepar\u2019d for Burial, to the place where it\nwas to be interr\u2019d, it is said of the antient _Grecians_, that they\ncarry\u2019d such out without any support, tho\u2019 it was a more frequent Custom\nin the antient Church to bear the Dead on Mens Shoulders; afterwards\nthey plac\u2019d them in a Coffin, on a Bier, Bed, or Couch of State, and so\nconvey\u2019d them to the Sepulchre on their Shoulders. This Duty was\ngenerally perform\u2019d by the next Heir or nearest Relations, and sometimes\nthe Magistrates, Senators or chief of the Nobility bore the Bodies of\nthose who had deserv\u2019d highly of the Common-Wealth, of which see several\nExamples in _Quenstedt_, p. 114. but Persons of meaner Rank, nay, and\nsometimes even Great Men, that had been hated by the People, were\ncarry\u2019d forth to their Burial by the _Vespillones_ or _Sandapilarii_,\nthat is, the Sextons or common Bearers, who liv\u2019d by that Employ, and in\nthis last way of bearing out the Dead, we may suppose them to have us\u2019d\nthe _Sandapila_ or common Bier, as the others did the _Lectic\u00e6_ or\n_Lecti_, that is, the Litters or Beds; for the _Romans_ us\u2019d two sorts\nof Biers, the one call\u2019d _Lectica_, which was for the Rich, and the\nother _Sandapila_, for the Poor. We read of this Bed in the carrying\nforth of _Abner_, 2 _Sam._ 3. 31. where the Translation is, that _King\nDavid himself follow\u2019d the Bier_, which word in _Hebrew_ signifies a\nBed. How this was wont to be perfum\u2019d with Spices and deck\u2019d with\nprecious Flowers has been intimated before, as also how the Corps was\nDress\u2019d, Crown\u2019d and expos\u2019d to public View; but here we will take\nnotice of the Pride and Vanity of the _Romans_, who were accustom\u2019d to\nPaint or put a beautifying Wash on such whose Faces were deform\u2019d, that\nthey might thereby appear handsomer while Dead than Living, which Custom\nis said to be us\u2019d even in _France_ and _Italy_ at this Day; but in case\nthe Visage were very much distorted by its Change, bruis\u2019d by the fall\nof an House, maim\u2019d by any other Accident, or the like, so that it was\nnot fit to be seen, then were they wont to throw a Covering or Pall over\nit.\n\n[Sidenote: _Persons_ at the _Funeral_.]\n\nThe Persons present at Funerals were the Dead Man\u2019s Friends and\nRelations, who thought themselves under an Obligation to pay this last\nRespect to their deceas\u2019d Parent or Friend, who commonly had Legacies\nleft in his Will, that they might appear in decent Mourning, and\naccompany the Corps with greater Solemnity: Besides these, others were\nfrequently invited to encrease the Funeral-Procession, but this only\nwhere the Laws did not restrain such Pomp as they sometimes did in some\nPlaces, either to prevent the Disorders that often happen\u2019d at such\npromiscuous Meetings, or to moderate the excessive Charges of Funerals.\n\n[Sidenote: The _Mourning-Habit_.]\n\nThe Habit these Persons wore was not always the same, for tho\u2019 they\nsometimes put on Mourning, and, in common Funerals, retain\u2019d their\nordinary Apparel, yet were the Exequies of Great Men commonly celebrated\namong the _Pagans_, with expressions of Joy for the reception of the\nDead into Heaven. The Herse was follow\u2019d by abundance of Men and Women\ncloath\u2019d in white Garments, and bedeck\u2019d with Garlands, as is usual in\nFestival-Solemnities. The Funeral was solemniz\u2019d with _P\u00e6ans_, or Songs\nof Triumph, and Dances: This Custom was in use among the _Greeks_. The\n_Chineses_, _Syracusans_ and _Argives_ mourn\u2019d in white, as did also the\nantient _Romans_; but after their Empire was settl\u2019d they us\u2019d black.\nThe _Hebrews_, &c. mourn\u2019d in black; the _Carthaginians_ hung their\nWalls with black, whence at this Day, to show the greater demonstration\nof Grief, Palaces of Emperors, Kings and Princes, as likewise Churches\nand Houses of private Persons, are upon like occasions us\u2019d to be hung\nwith black, which Custom was anciently practis\u2019d by many Nations, by\nreason this Colour was accounted the most agreeable to Mourning and\nSorrow.\n\n[Sidenote: The Funeral _Procession_.]\n\nNext we shall speak of the Funeral _Procession_, and of such Persons as\nwent before and usually follow\u2019d the Funeral-Bed: When the Herald had\nmarshall\u2019d all in good Order, the Procession began to move, and we are\nto take notice it was often made on Horseback or in Coaches; but at the\nFunerals of Persons, to whom a more than ordinary Respect was due, all\nwent on Foot: First march\u2019d the Musicians with Trumpets, Flutes,\nCornets, Pipes and other Musical-Instruments, sounding most sorrowful\nand mournful Notes; next came the _Pr\u00e6fic\u00e6_ or Women hir\u2019d to mourn and\nsing doleful Songs in Praise of the Deceas\u2019d: These us\u2019d strange\nShriekings and Gesticulations, beating their Breasts, tearing their Hair\nand the like, so that by their false Tears and feign\u2019d Sorrow, they\nmov\u2019d others to cry in good earnest. These foolish Songs and ridiculous\nIncantations _Justinian_ the Emperor prohibited, introducing in their\nroom Psalms and Hymns, which among the _Christians_ continue to be sung\nbefore the Corps even at this Day, and that to cherish their Hearts and\nallay their Grief. If the Deceas\u2019d had been eminent for his Warlike\nAtchievements, then the Arms, Standards and other Trophies taken by him\nwere usually carry\u2019d before him. Next follow\u2019d the Priests and Religious\nOrders, tho\u2019 the ordinary way was for the Body to go first and the rest\nto follow, whereby the Survivors were put in mind of their Mortality,\nand warn\u2019d to remember they were all to go the same way the Deceas\u2019d had\ngone before them: Then immediately after the Corps came the Relations or\ntrue Mourners, apparell\u2019d in proper Habits, and the Women with their\nHair dishevell\u2019d and their Faces cover\u2019d with Veils; the rest follow\u2019d\nat some distance, and the Funeral-Pomp was clos\u2019d up by the common\nPeople.\n\n[Sidenote: Manner of _Mourning_.]\n\nBut to speak somewhat of the antient Manner of _Mourning_, you must know\nthat was various according to the several Customs of Countries, yet this\nmay be laid down as a general Rule amongst most Nations, that the better\nto express their Sorrow for the loss of a deceas\u2019d Relation or Friend,\nthey on occasion of his Death differ\u2019d as much as could be from their\nordinary Habit and Behaviour. Hence Mourners in some Cities demean\u2019d\nthemselves after the same manner that in other Countries express\u2019d Joy,\nand what was esteem\u2019d Rejoycing in some was in others a token of Sorrow:\nFor Example, in some Places it was customary to wear short Hair, where\nlong was a token of Mourning, but in others, where long Hair was in\nFashion, Mourners were accustom\u2019d to shave themselves. The most usual\nways, whereby the Ancients express\u2019d their Sorrow, was by refraining\nfrom Musick, Banquets and Entertainments, from Garlands or Crowning\nthemselves, from Wine and strong Drink, and in a Word, from every thing\nthat occasion\u2019d Mirth, or look\u2019d Gay and Pleasant: Such things were not\njudg\u2019d fitting to be admitted into so melancholly a Society as that of\nMourners, to whom even the Light was to be odious, and nothing desirable\nbut Darkness and lonesom Retirements. These they thought best suited\nwith their Misfortunes, and therefore sequester\u2019d themselves from all\nCompany and publick Solemnities, nay even refrain\u2019d from the very\nComforts and Conveniences of Life. They usually confin\u2019d themselves\nwithin Doors, and abstain\u2019d from all Luxury, Ointments, Baths, Venery,\n_&c._ and on the contrary fasted and put on black Habits, differing not\nonly in Colour from their ordinary Apparel, but also in Value, being\nonly of a course and cheap Stuff. They sprinkl\u2019d Dust on their Heads,\nnay, rowl\u2019d in the very Dirt, thinking they shew\u2019d the greater Sorrow\nand Dejection by how much they were the more dirty and nasty. These\nCustoms were likewise practis\u2019d in the _East_, whence we find so\nfrequent mention of Penitents lying on the Ground, and putting on\nSackcloth and Ashes: [Sidenote: With Sackcloth and Ashes.] They were so\nfar from wearing good Apparel, that they frequently burn\u2019d their richest\nGoods and Cloaths, and rent and tore what they had off their Backs, on\nthe first news of any great Calamity: Thus _Reuben_ did, _Gen._ 37. 29,\nand Verse 34. _Jacob rent his Cloaths, and put Sackcloth on his Loins,\nand mourn\u2019d for his Son many Days._ So in the 2 _Samuel_ 3. 31. _David_\ncommanded his Servants to mourn for _Abner_; and thus also mourn\u2019d\n_Hezekiah_, 2 _Kings_ 19. 1. See also _Nehem._ 9. 1. _Esther_, 4. 1. and\n_Lamentations_ 2. 10.\n\n[Sidenote: Cutting and tearing their Flesh.]\n\nThey also on such occasions shav\u2019d off their Hair, beat their Breasts,\ncut their Flesh, and with their Nails tore holes in their Faces, that\nthey might appear the more deform\u2019d and discontented. These frantick\nActions, tho\u2019 practis\u2019d sometimes by Men, were more frequent among\nWomen, whose Passions were more violent and ungovernable; they wore\ntheir Hair long, dishevel\u2019d and carelessly flowing about, contrary to\nthe usage of the Men who shav\u2019d theirs. The _Heathens_ were so\nsuperstitious in these Ceremonies, that they extended the Practice of\nthem to a higher degree than the _Jews_, for they hir\u2019d feign\u2019d Mourners\nto make frightful Howlings and sad Lamentations for the Dead, and were\nwont to cause even their Horses, Mules, _&c._ to share in their Sorrows,\nby shaving their Manes, and the like. These cruel and ridiculous\nCeremonies were restrain\u2019d by Laws made on purpose, to restrain such\nExcesses in Funerals; [Sidenote: Moderate _Weeping_ commendable.]\nnevertheless a moderate Sorrow and Mourning was never disallow\u2019d, but on\nthe contrary commended and promis\u2019d as a Blessing to the Godly, and the\nwant thereof threaten\u2019d as a Malediction or Curse, _Isaiah_ 57. 1. _To\nmourn at the Interment of our Friends_ (says _Weever_, p. 16.) _is a\nmanifest Token of our true Love_: By it we express that natural\nAffection we had to the departed Person, but this ought always to be\nwith a Christian moderation, whereby our Faith towards GOD is\ndemonstrated. He gave us natural Affections, and commanded us to love\none another, and is not pleas\u2019d such Love should end with our Friends\nLife, but rather that we should retain all due Respect to his Memory.\n_Antonio de Guevara_ in his 10th Letter, English\u2019d by Mr. _Savage_,\nsays, _The Heart of Man is tender, and not able to part with any Thing\nit loves without Concern_. This daily Experience teaches us even in\nBrutes, who will in like manner mourn for the Absence or Death of their\nCompanions or Young; for this Reason our Author thus Expostulates, _Why\nshould we not_, says he, _be allow\u2019d to shed Tears and lament over the\nGraves of our Friends, since we are of a superiour Nature to Beasts?_\nSome account Weeping a weakness and effeminacy, but there are sufficient\nExamples to prove the contrary, [Sidenote: Us\u2019d by Kings and\nPatriarchs.] for if such great and wise Men as Kings and Patriarchs\nwept, surely a moderate Mourning for the Dead is justifiable and pious;\nnay, the Holy Scripture shews how those devout Men were commended who\nmade great Lamentations over _Stephen_\u2019s Burial. We read in the Old\nTestament how _Abraham_ mourn\u2019d and wept for his Wife _Sarah_, Gen. 23.\n2. and in _Chap._ 50. _ver._ 1, 10, 17. we find _Joseph_ wept over his\ndead Father _Jacob_, and mourn\u2019d for him: So King _David_ follow\u2019d the\nBier of _Abner_ weeping, and when he came to the Grave, both he and all\nthe People wept, 2 _Sam._ 3. 31, 32. At another Time, when he heard the\nNews of his Sons being slain, _He arose and tore his Garments and lay on\nthe Earth, and all his Servants stood by with their Cloaths rent_, 2\nSam. 13. 31. likewise Verse 33, 36. when it was told that _only Amnon\nwas dead, The King\u2019s Sons lift up their Voices and wept, and the King\nalso, and all his Servants wept very sore_. At another Time he made\ngreat Lamentation for his Son _Absalom_, 2 _Sam._ 18. 3. nevertheless he\ndid not allow of immoderate Grief and Mourning, but reprov\u2019d it himself,\nas you may read, 2 _Sam._ 12. 23. and this because it was vain to do so,\nand could never recover the Dead; so that when he bewail\u2019d the Death of\n_Saul_ and _Jonathan_, of _Abner_ and _Absalom_, it was out of Love to\nthem, and by reason the Common-Wealth had a loss by some of their\nDeaths, and because others of them died in their Sins. These may be\nsufficient Reasons moderately to mourn for the Dead; but we read of\nseveral other good Men who wept on other Occasions, as the _Man of God_,\n2 _Kings_ 8. 11. _Hezekiah_, 2 _Kings_ 20. 3. _Nehemiah_ 1. 4. and\nChrist himself, [Sidenote: By our _Saviour_.] who was never known to\nlaugh, is recorded to have wept twice, once over the foreseen Desolation\nof _Jerusalem_, Luke 19. 41. and another Time over the Grave of\n_Lazarus_, John 11. 35. from which last, the _Jews_ collected his Love\ntowards the Dead: Now as Weeping on the Death of a Friend expresses our\nGrief for the Loss of him, and is done out of Respect and Love to him,\nso does it likewise moderate our Passion and allay our Concern,\n[Sidenote: _Weeping_ allays Grief.] as _Ovid_ in his Epistles speaks:\n\n _Flere licet certe, flendo diffudimus Iram._\n\n We certainly may Weep, weeping allays our Grief.\n\nAnd in the Fourth Book of his _De Tristibus_, Eleg. 3.\n\n \u2014\u2014_Est qu\u00e6dam flere Voluptas,\n Expletur Lacrymis, egeriturq; Dolor._\n\n There is a certain Pleasure springs from Tears,\n They ease our Grief and sooth our coming Years.\n\nAlso St. _Ambrose_, speaking of the Death of _Valentine_, says, _Pascunt\nfrequenter Lacrym\u00e6, & Mentem allevant Fletus, refrigerant Pectus, &\nM\u00e6stum consolantur: Est quoq; piis Affectibus qu\u00e6dam Flendi Voluptas, &\nplerumq; graves Lacrymas evaporat Dolor_. _Tears and Weepings oftentimes\nrefresh the Mind, and comfort the afflicted Soul: There is a kind of\nPleasure in Godly Passions, for frequently by many Tears Grief\nvanishes._ Likewise St. _Chrisostom_ makes this Comparison,\n_Quemadmodum_, says he, _per vehementes Imbres, mundus Aer ac purus\nefficitur; haud secus post Lacrymarum Pluvias, Serenitas Mentis sequitur\n& Tranquilitas_. _In like manner as the Air is purify\u2019d and cleans\u2019d by\nvehement Showers, so from a greater Effusion of Tears, a Serenity and\nTranquility of Mind follows._ As for the other Uses of Weeping, see\n_Santorellus_ in his _Post-Praxis Medica_, p. 30. who writes\nPhilosophically of its Nature and Cause.\n\n[Sidenote: _Following_ the _Corps_.]\n\nBesides these Mourners and Relations there follow\u2019d a great number of\nFriends and Acquaintance to the Place of Burial; for it was not only\nlook\u2019d on as a Duty, but a religious Friendship to attend a Corps to its\nGrave. Thus we read, _Joseph went up to Bury his Father, and with him\nall the Servants of Pharaoh, the Elders of his House, and all the Elders\nof Egypt_, Gen. 50. 7. and this even from the Land of _Egypt_ to\n_Canaan_. So King _David_ and all his Servants follow\u2019d the Bier of\n_Abner_, 2 Sam. 3. 31. and we read in _Luke_ 7. 12. that much People of\nthe City of _Naim_ follow\u2019d the Widow\u2019s Son.\n\nThe Corps being brought forth to the Place of Burial, after the manner\nalready describ\u2019d, within or without the City, [Sidenote: The _Act_ of\n_Burial_.] the next Thing was the _Act_ of _Burial_. This has been\nperform\u2019d various ways, but the two most common, were either _Burying_\nor _Burning_, whether of which be the most eligible we shall next\nenquire into. Burial is the more antient, as having been us\u2019d in the\nPrimitive Ages by the _Hebrews_, _Greeks_, _Romans_, and most other\nNations, yet the two latter _burn\u2019d_ their Dead, as is pretended on the\nfollowing Considerations. _First_, That Worms and such like vile Insects\nmight be thereby prevented from corroding the noble Bodies of the Dead,\nand the Living be freed from the Infection and Stench of Carcasses\nrotting in the Earth. _Secondly_, Because Fire purefy\u2019d the Dead, and\nwas the quickest way of Incineration, or reducing Bodies to their first\nElements, whereby the Soul being set at Liberty, might take its Flight\nto the Heavenly Mansions. _Thirdly_, Being so immediately reduc\u2019d to\nAshes, it could not be easily inform\u2019d and mov\u2019d about by the Devil, to\nthe great Terror and Amazement of all People. And, _Lastly_, they\nlikewise thought it secur\u2019d them from the Exultation of the Enemy, in\nexposing and abusing their Corps, which last I take to be the true\nOccasion of Burning their Dead: For as _Pliny_ says, _Lib._ 7. _cap._\n54. _Sylla_ having dug up the Body of _Caius Marius_, his mortal Enemy,\nand fearing the like Fate, engag\u2019d the People by an express Law, that\nthey should for the future burn both him and others after they were\ndead, and this tho\u2019 none of the _Cornelii_ his Predecessors had ever\nbeen burn\u2019d. From hence it was the _Romans_ brought in the Custom of\n_Burning_ their Dead, which was perform\u2019d after the following manner:\n\n[Sidenote: _Burning_ the _Dead_.]\n\nHaving erected a _Pile_ in form of an Altar, made either of ordinary\nWood, such as Oak, Ash, Olive, Pine, Fir, and the like resiniferous\nTrees, which caus\u2019d it easily to catch Fire, or else of odoriferous,\nsuch as Cedar, Cypress, Mirtle, _&c._ They plac\u2019d the Corps with the\nCouch thereon, and then set round about the Arms, Sword, Belt or Spoils\ntaken in War of the Deceas\u2019d, his best Houshold-Goods and richest\nApparel, his finest Horses, Dogs or the like, and in the more barbarous\nAges his Slaves, all which, having first slain the Beasts, _&c._ they\nburn\u2019d together with him. In some Places the Wives flung themselves\nalive into the Pile, and were burn\u2019d with their Husbands, and commonly\nall such Things as the Deceas\u2019d most valu\u2019d while they liv\u2019d, besides\nabundance of rich Presents brought by Relations and Friends, all sorts\nof Perfumes and sweet Odours, such as Cinamon, Cassia, Frankinsence,\n_&c._ and odoriferous Oils and Ointments were burn\u2019d with them, as we\nread the _Israelites_ us\u2019d to do at the Burials of their Kings, as they\ndid at that of _Asa_, 2 _Chron._ 16. 14. and other Places. When the Pile\nwas burn\u2019d down, the nearest Relations gather\u2019d up the Ashes and Bones,\n[Sidenote: _Ossilegium._] and having wash\u2019d them with Wine, Milk or\nWater, put them into Urns made of different kinds of Matter, such as\nGold, Silver, Brass, Marble, Glass, Earthen-Ware, Cedar, and the like;\nthen they pour\u2019d out Tears upon them, which being catch\u2019d in small\nVessels call\u2019d _Lacrymatori\u00e6_, were reposited with the Urn in a Tomb.\n\n[Sidenote: Funeral _Oration_.]\n\nAn Oration or Funeral-Sermon was likewise solemnly pronounc\u2019d in Praise\nof the Deceas\u2019d, by a Person appointed for that purpose by the public\nMagistrate. When the Funeral was over, other Ceremonies were perform\u2019d\nin Honour of the Dead as Festivals, which may be reduc\u2019d to these three\nHeads, _Sacrifices_, _Feasts_ and _Games_.\n\n[Sidenote: _Sacrifices._]\n\nThe _Sacrifices_ consisted of Liquors, Victims and Garlands; the Liquors\nwere Wine, Milk, Water, Blood, Honey and liquid Balsam.\n\n[Sidenote: _Feasts._]\n\nThe _Feasts_ were either Publick or Private: The Private were kept about\nthe Tomb of the Deceas\u2019d by the nearest Relations and Friends only,\nbeing prepar\u2019d both for the Dead and Living. The Repast design\u2019d for the\nDead consisting commonly of Beans, Lettices, Bread and Eggs, or the\nlike, was laid on the Tomb for the Deceas\u2019d to come out and Eat, as they\nfancy\u2019d he would. The Public Feasts were when the Heirs or Friends of\nsome Rich or Great Dead Person oblig\u2019d the People with a general Treat\nto his Honour and Memory.\n\n[Sidenote: _Games._]\n\nThe Funeral _Games_ consisted of a great number of Gladiators, fighting\nwith Beasts, _&c._ the Ancients thinking the Dead delighted in such\nbloody Sacrifices; but this Barbarous Custom of burning the Dead\ncontinu\u2019d no longer than the Time of the _Antonines_, who being virtuous\nPrinces abhorr\u2019d such Cruelties, and therefore brought Burial again into\nPractice. Thus it plainly appears, Burial was not only more antient but\nmore eligible than Burning, since one was admitted upon Choice and the\nother by Compulsion; for so soon as such cruel minded Persons were\nremov\u2019d, Burial was again introduc\u2019d: Besides, as it appears by Holy\nWrit and the Canon-Law, Burning was a most ignominious way of dealing\nwith the Dead, to which none were expos\u2019d but such as had lain with\nBeasts or their own Sex; and we at this Day only burn Female-Traitors,\nor such as have kill\u2019d their Husbands, _&c._ thereby to show the\nHeinousness of their Crime; on the contrary, Sepulture was always\nesteem\u2019d Honourable among GOD\u2019s People. Thus the Patriarchs _Abraham_,\n_Isaac_, _Jacob_ and _Joseph_, as also _Moses_ were bury\u2019d, and the last\nparticularly by GOD himself, _Deut._ 34. 7. Likewise the Holy Fathers,\nSt. _Austin_, St. _Ambrose_, St. _Gregory_, and most of the _Primitive\nChristians_ were for having their Bodies bury\u2019d and not burn\u2019d:\n[Sidenote: _Situation_ of the _Dead_ in their _Sepulchres_.] But as for\nthe manner of Burying or placing them in their Sepulchres, that was\nvarious, according to the different Opinions or Customs of several\nNations, a few of which we shall here relate. The _Egyptians_ set dead\nBodies on their Feet, as _Solinus_ observes:\n\n \u2014\u2014\u2014\u2014_\u00c6gyptia Tellus\n Claudit odorato post Funus stantia Busto\n Corpora._\u2014\u2014\u2014\u2014\n\n The _Egyptians_, when the Funeral-Pomp was made,\n Shut up in odorous Tombs the standing Dead.\n\nThe _Ph\u00e6nicians_ bury\u2019d the Dead on their Backs, yet turn\u2019d them to the\nWest, in Imitation of the Setting-Sun, as the _Athenians_ did to the\nEast in regard of its Rising. The _Nasamones_, a People of _Africa_, did\nnot only for the greatest part die sitting, but also bury\u2019d their Dead\nin that Posture, and the Inhabitants of _Megara_ plac\u2019d their Dead with\ntheir Faces downwards: So _Diogenes_ desir\u2019d to be bury\u2019d, his Reason\nbeing, that as he believ\u2019d the World would at last be turn\u2019d\ntopsie-turvy, he then should lye upright: Yet the general way was to lye\nwith the Face upwards towards the Fountain of Life, and Abodes of the\nCelestial Gods, and to be so situated in the Grave, as to see the\nRising-Sun. As for the _Christians_, they bury\u2019d their Dead supine, as\nlooking towards Heaven, where their sole Hopes were plac\u2019d, and towards\nthe East as waiting for the Resurrection.\n\nNext let us consider the Places where the Ancients us\u2019d to bury their\nDead, and how they dug their Graves, and erected their Sepulchres and\nMonuments. In order to this you must know, _First_, That Sepulchres were\nnot always of a kind, nor might all People be bury\u2019d in the same Place\nof Sepulture, but proper ones were invented for different Degrees and\nRanks, so that some were Public and some Private; some common or\nbelonging to all, and others peculiar to one Family, and these again\neither built by the Persons whilst alive, or order\u2019d by their Wills how\nthey would have them erected after their Deaths. [Sidenote: _Monuments_\nBuilt during Life.] Thus _Absalom_ in his Life-Time erected a Pillar to\npreserve his Memory in case his Issue-Male fail\u2019d, 2 _Sam._ 18. 18.\nwhich Pillar, hewn out of a Rock or Quarry, he intended for his\nSepulchre, and which, according to _Sandys_, is to be seen at this Day.\n_Augustus C\u00e6sar_, in the 6th Year of his Consulship, built a\nFuneral-Monument for himself and Successors; but that Mausoleum, as\n_Xiphilinus_ writes, being full in the Time of _Adrian_, that Emperor\nrais\u2019d himself a Tomb or Sepulchre near the _Pons \u00c6lius_. Nay it was\nusual for such as were careful of their Burials, to provide their own\nTombs in their Lives Time, and this for their better Satisfactions, with\nthese or the like Inscriptions:\n\n VIVUS FECIT. VIVUS SIBI POSUIT.\n VIVUS FACIENDUM CURAVIT.\n\nFor the same Reason King _Henry_ the Seventh built a fair and glorious\nChapel at _Westminster_ as an House of Burial for himself, his Children,\nand such only of the Blood-Royal as should descend from his Loins,\nforbidding all others of what Degree or Quality soever to be interr\u2019d in\nthat sacred Mould, as appears by his last Will and Testament, _Weever_\np. 20. Now, as for such as did not build their Monuments themselves, but\nonly order\u2019d them by their last Wills, it was held such Wills could not\nbe violated with a safe Conscience, nor might any one change, alienate\nor detract from them; for since Monuments were invented as well to\npreserve Mens Memories as their Bodies, it would be very hard and\ninhuman to deprive them of them, yet has there been such base Heirs, as\nappears by the Inscriptions of some Tombs, which give the Reader a\nCaution therein, whereof I have inserted two.\n\n _Fallax s\u00e6pe Fides, testataq; Vota peribunt;\n Constitues Tumulum, si sapis, ipse tuum._\n\n Since Heirs are Faithless and your Wills neglect,\n If ye are wise your own Tombs you\u2019ll erect.\n\nOn others thus:\n\n _Certa Dies nulli, Mors certa, incerta sequentum:\n Constitues Tumulum, si sapis, ipse tuum._\n\n If Life\u2019s uncertain, certain Death, and dubious what\u2019s to come,\n You would do well to secure all, by building your own Tomb.\n\nThat some Persons were better pleas\u2019d to build their Tombs themselves,\nwe read in 2 _Chron._ 16. 14. how _King Asa was bury\u2019d in his own\nSepulchre, which he had made for himself in the City of David_: And how\n_Shebnah_ had taken care to have a Sepulchre hew\u2019d for himself in\n_Jerusalem_. The same is also said of _Joseph_ of _Arimath\u00e6a_, Matth.\n27. 60. [Sidenote: _Places_ of _Sepulture_.] The Places of Sepulture\nwere of two kinds, Public and Private. The Public were likewise of two\nsorts, _viz._ Such as were allotted the Poor, and others that were us\u2019d\nonly by the Rich: [Sidenote: The _Puticul\u00e6_.] The poor Servants, and\nsuch like mean Persons, were bury\u2019d in Ditches or Graves call\u2019d\n_Puticul\u00e6_ or _Puticuli_, and so nam\u2019d, _A Puteis fossis, vel quod\nCorpora ibi putrescerent_. These were Holes in the Earth made like to\nWells, between Mount _Esquiline_, the Walls of the City, and the Street\nwhich leads to the Gate _Querquetulana_; but these Wells infecting all\nthe neighbouring parts of the City, _Augustus_ for removing thereof,\ngave that Place to _M\u00e6cenas_, who built a stately House, and made very\nfine Gardens there, as his Favourite _Horace_ informs us. There were\nother public Places, in which those that had deserv\u2019d well of the\nCommon-Wealth had their Monuments, which were chiefly allow\u2019d them as a\nReward of their Virtues. As for the _Roman_ Kings they were bury\u2019d in\nthe _Campus Martius_, [Sidenote: _Campus Martius._] where the\n_Mausol\u00e6um_ of _Augustus_ stood, together with a vast number of antient\nSepulchres and Monuments all along the River side.\n\n[Sidenote: Private.]\n\nPrivate Burying-Places were such as any one had in his own House, Garden\nor Fields: Thus we read _Samuel_ was bury\u2019d in his House at _Ramah_,\nSam. 25. 1. and _Joab_ in his House in the Wilderness, 1 _Kings_ 2. 34.\nThe antient _Grecians_ were also bury\u2019d in Places prepar\u2019d for that\npurpose in their own Houses; and the _Thebans_ had once a Law, that no\nPerson should build a House without providing in it a Repository for the\nDead; but this Custom was afterwards forbidden, as appears by that\nPassage in _Isiodorus_, Lib. 14. _Orig._ cap. 11. _Prius autem quisq; in\nDomo sua sepeliebatur, postea vetitum est Legibus, ne f\u00e6tore ipso\nCorpora Viventium contactu inficerentur_. _At first every one was bury\u2019d\nin his own House, but afterwards it was forbidden by the Laws, lest the\nLiving might thereby be infected._ _Tolosanus in Syntagm. Juris\nuniversal_, Lib. 33. cap. 23. gives another Reason, _Ne Licentia illa\nSepeliendi familiares daret delinquendi & occisos occultandi\nOccasionem_. _Lest such a Liberty of Burying the Family, should give\noccasion of committing Murder and afterwards hiding it._\n\n[Sidenote: In _Gardens_.]\n\nSometimes the Ancients bury\u2019d in their Gardens, as we read _Manasseth\nwas interr\u2019d in the Garden of his own House, in the Garden of Uzza_, 2\nKings 21. 18. and _Tacitus_ tells us _Galba_\u2019s Body was bury\u2019d by\n_Argius_ his Steward, with little or no Ceremony, in his private Garden.\nWe read also of a Sepulchre in the Garden made by _Joseph_ of\n_Arimath\u00e6a_ to lay our Saviour\u2019s Body in, _John_ 19. 41.\n\n[Sidenote: In Fields.]\n\nThey likewise bury\u2019d in Fields, and so the _Patriarchs_ were said to be\nbury\u2019d in a Cave in the Field of _Machpelah_, Gen. 23. 20. also \u2019tis\nrelated that _Uzziah_ King of _Judah_ _slept with his Fathers, and was\nbury\u2019d with them in the Field of Burial which pertain\u2019d to the Kings_, 2\nChron. 26. 23. Tho\u2019 they term\u2019d these two last Private, because they\nbury\u2019d in Fields and Gardens belonging only to their own Families, yet,\nif it was possible, they always interr\u2019d their Dead in that part of the\nGarden or Field which lay nearest the common Road or Highway, thereby to\nput Passengers in mind of their Mortality.\n\n[Sidenote: In Highways.]\n\nFor this Reason they more frequently bury\u2019d in the Highways and public\nRoads, that by seeing the Monuments of the Dead the Memory of them might\nnot only be excited, but also the Living be encourag\u2019d to imitate the\nVirtues of such Great Men as were represented on those stately Tombs,\nand likewise to admonish them, that what they were they should also be.\nThis plainly appears by the Epitaphs and Inscriptions which always spoke\nto the Traveller after this manner:\n\n SISTE VIATOR. ASPICE VIATOR. CAVE VIATOR, and the like.\n\n[Sidenote: In Mountains and Hills.]\n\nThe Ancients likewise bury\u2019d in Mountains and Hills. _Joshua_, Captain\nof the _Hebrews_, and _Eleazar_, Son of _Aaron_, were both bury\u2019d in\nMount _Ephraim_, _Joshua_ 24. 30, 33. _Judges_ 2. 9. and we read in 2\n_Kings_ 23. 16. that _as Josiah turn\u2019d himself, he spy\u2019d the Sepulchres\nthat were in the Mountain_. Likewise the _Grecians_ and _Romans_ bury\u2019d\ntheir Kings and Great Men either on the tops of Mountains, or at their\nfeet, as _Isiodorus_, Lib. 15. _Etimolog._ cap. 11. observes. Thus\n_Aventinus Sylvius_, King of the _Albans_, was interr\u2019d in the Hill that\nreceiv\u2019d its Name from him, as _Titus Livius_ and _Aurelius de Orig.\nGent. Roman._ testifie. _Virgil_ reports the same thing of King\n_Dercennus_, \u00c6n. 11. v. 850.\n\n \u2014\u2014\u2014\u2014_Fuit ingens Monte sub alto,\n Regis Dercenni terreno ex aggere Bustum._\n\n A Tomb beneath a mighty Mount they rear\u2019d\n For King _Dercennus_.\u2014\u2014\u2014\u2014\n\nHence likewise appears the Custom of raising a Mount over the Graves of\ngreat Persons, which _Lucan_ Lib. 8. speaking of the _Egyptians_, has\nthus express\u2019d:\n\n _Et Regum Cineres extructo Monte quiescunt._\n\n Beneath a Mount their Monarchs Ashes rest.\n\nSo also _Weever_ in his Funeral-Monuments, _p._ 6. observes, they were\nantiently wont to bury here in _England_ either on ridges of Hills, or\non spacious Plains fortify\u2019d or fenc\u2019d about with Obelisks, pointed\nStones, Pyramids, Pillars, or such like Monuments. For Example,\n_England_\u2019s Wonder on _Salisbury-Plain_ call\u2019d _Stonehenge_, the\nSepulchre of so many _Britains_, who, by the Treachery of the _Saxons_,\nwere slain there at a Parley: That of _Wada_ the _Saxon_ Duke near\n_Whitby_ in _Yorkshire_, and those of _Cartigerne_ the _Britain_, and\n_Horsa_ the _Saxon_ near _Ailesford_ in _Kent_. It was a thing usual\namong our _Saxon_ Ancestors (says _Verstegan_) as by _Tacitus_ it also\nseems to have been among the other _Germans_, that the dead Bodies of\nsuch as were slain in the Field, and bury\u2019d there, were not laid in\nGraves, but lying on the Ground were cover\u2019d over with Turfs or Clods of\nEarth, [Sidenote: In Plains cover\u2019d with Turfs, _&c._] and the more\nReputation they had had, the greater and higher were the Turfs rais\u2019d\nover them. This some us\u2019d to term _Byriging_, others _Beorging_, and\nsome _Buriging_, which we now call _Berying_ or _Burying_, which is\nproperly a shrouding or hiding the dead Body in the Earth. Of these\nkinds of Funeral-Monuments you have many on _Salisbury-Plain_, out of\nwhich the Bones of Bodies thus inhum\u2019d have oftentimes been dug. These\nPlaces the Inhabitants thereabouts call _Beries_, _Baroes_ or\n_Burroughs_, which agrees with the words _Byrighs_, _Beorghs_ or\n_Burghs_ spoken in the same Sence. From hence the Names of divers Towns\nand Cities were originally deriv\u2019d; Places first so call\u2019d having been\nwith Walls of Turf or Clods of Earth, fenc\u2019d about for Men to shroud\nthemselves in, as in Forts or Castles: Thus far _Weever_. We shall next\ntake notice that the _Romans_ antiently made their Graves of Turf, which\nthey call\u2019d _Injectio Gleb\u00e6_, and for the same Reason the Latin word\n_Tumulus_, which in its proper Sense imports no more than a Hillock,\ncame afterwards to signifie a Grave or Tomb. These were compos\u2019d of two\nparts, one the Grave or Tomb, and the other the Ground surrounding them,\nfenc\u2019d about with Pales, Walls, or the like. Here we may observe that\nmost of the Ancients Burials were without their Town and Cities, either\nfor fear the Air might be corrupted thro the stench of Putrefy\u2019d Bodies,\nor the Buildings endanger\u2019d by the frequency of Funeral-Fires; wherefore\nthey made choice of more convenient Places for their Interments in the\nSuburbs or Country, such as Mountains, Hills, Woods, Fields or Highways,\nwhich were barren Places; for as _Plato_, Lib. 12. _De Leg._ says, No\nSepulchre was to be made in a fertile Soil or fruitful Field, but that\nPlace was only to be us\u2019d which was steril and good for nothing else.\n\nNow tho\u2019 it was forbidden both by the _Greek_ and _Roman_ Laws,\n[Sidenote: _Burial_ in the _City_.] to bury within the Walls of Cities,\nyet was there nevertheless a Reserve made for some particular Persons,\nsuch as Emperors, Vestal-Virgins, and those that had merited Favour by\nsome extraordinary Action or Virtue. It seem\u2019d likewise an Honour due to\nLawyers, that they who had kept the Citizens in a healthful Concord\nwhilst alive, might when dead remain in the midst of them. Likewise we\noften read of Monuments erected in the _Forum_ or middle of the City,\nbut that we must look on as a Favour chiefly bestow\u2019d on Men of Worth,\nand public Benefactors; nay, sometimes Persons of a more than ordinary\nDesert and Excellency were permitted to be bury\u2019d in the Temples of the\nGods; and some are of Opinion, such Honours paid the Dead were the first\nCauses of erecting Temples; see _Arnobius_, Lib. 6. _advers. Gentes_,\nand _Isiodorus_, Lib. 15. _Origin._ cap. 11. Nor are later Times wholly\ndestitute of such Examples. We read moreover in the Holy Scripture, that\nPersons of eminent Ranks and Quality were bury\u2019d in the City. So _David_\nwas bury\u2019d in the City call\u2019d after his own Name, where also _Solomon_,\n_Abijam_, _Asa_, _Jehosaphat_, _Joram_, _Ahaziab_, _Jehoash_, _Amaziah_,\n_Azariah_, _Jothan_, _Ahaz_, _Rehoboam_, _Jehoiada_ and _Joash_ were\nbury\u2019d, 1 _Kings_ 2. 10. 11. 43. 15. 8, 24. 22. 50. 2 _Kings_ 8. 24. 9.\n28. 12. 21. 14. 20. 15. 7, 38. 16. 20. 2 _Chron._ 12. 16. 16. 14. 24.\n16, 25. 27. 9. _Ahab_, _Jehu_, _Jehoahaz_, and the Kings of _Israel_\nwere interr\u2019d in the City of _Samaria_, and _Amaziah_ in the City of\n_Judah_, 1 _Kings_ 22. 27. 2 _Kings_ 10. 35. 13. 9. 14. 16. 2 _Chron._\n25. 28. with abundance of other Instances, too many to be related here:\nBesides it has long been the Custom of most modern Nations to bury in\ntheir Cities and Churches their Kings, Princes, Nobles, Gentry, Poets,\nand Men of the greatest Parts and Merit. The Emperors and Arch-Dukes of\n_Austria_ are bury\u2019d at _Vienna_, the Kings of _England_ in\n_Westminster-Abbey_, the Kings of _France_ in the Monastery of St.\n_Dennis_, the Kings of _Sueden_ at _Stockholm_, the Kings of _Poland_ at\n_Cracow_, the Electors of _Saxony_ at _Fridberg_, the Counts Palatine of\nthe _Rhine_ at _Heydelberg_, and the like, whereof see more Examples in\n_Quenstedt_, p. 205. and _Weever_, p. 8. but more especially in\n_Panvinus de Rit. Sepeliendi_, who gives a whole Catalogue of such\nKings, Princes and Priests as have been bury\u2019d in Churches. But to\nproceed to speak of the Nature and Distinction of such Places of\nSepulture as the Ancients us\u2019d, whether within or without the City, they\nwere distinguish\u2019d into _Proper_ and _Common_, _Family_ and _Hereditary\nBurial-Places_ or _Sepulchres_.\n\n[Sidenote: _Proper Sepulchres._]\n\n_Proper Sepulchres_ were such particular Places as any one reserv\u2019d for\nhimself, where none had ever been laid before, and from whence he could\nby his Will exclude any of his Heirs. To this purpose they inscrib\u2019d on\ntheir Tombs these Letters: H. M. H. N. S. that is, _Hoc Monumentum\nHeredes non sequitur_. Or these, H. M. _ad_ H. N. TRANS. _Hoc Monumentum\nad Heredes non transit._ Which Inscriptions are still to be met with in\nabundance of Places, and shew the Heir has no Right or Claim to Burial\nthere.\n\n[Sidenote: _Common Sepulchres._]\n\n_Common Sepulchres_ were such as the _Puticul\u00e6_ for the poorer Sort, the\n_Campus Martius_ for Men of Quality, Honour or Merit, the _Ceramnicus_\nfor such as were slain in War, and other the like Places to bury\nStrangers in, call\u2019d _Poluandria_. So we read the chief Priests of the\n_Jews_ bought the Potters Field for this Purpose, with Thirty pieces of\nSilver, which _Judas_ had taken to betray Christ, _Matth._ 27. 7.\n\n[Sidenote: _Family-Sepulchres._]\n\n_Family-Sepulchres_ were such as were only common to Heirs and\nPosterity, who had a right to be bury\u2019d therein: Some again were only\nfor the Husband and Wife, having this Inscription, _Sibi & Conjugi_;\nothers for the Children likewise, inscrib\u2019d _Sibi, Conjugi & Liberis_.\n\n[Sidenote: _Hereditary-Sepulchres._]\n\n_Hereditary-Sepulchres_ were such as the _Testator_ appointed for\nhimself and his Heirs, or acquir\u2019d by Right of Inheritance. These\nsometimes belong\u2019d to the whole Family, as to Children and Relations:\nNow for the better understanding how these Sepulchres were made, which\nwere capable of holding such a number of Persons, we must observe they\nwere certain Caves, Grots or Vaults dug under Ground, and divided into\nseveral Partitions, in which each Body being put up in a Coffin of\nStone, Lead, Wood, _&c._ these Coffins were laid each in its own\nApartment; for such Burial-Places were wont to have as many Divisions as\nthey design\u2019d Persons to be bury\u2019d in them: Thus some became unlimited,\npossessing several Miles of Ground; such were the _Crypt\u00e6 Kiovienses_,\nwhich _Herbinius_ has wrote a Book of, and the Catacombs of _Rome_ and\n_Naples_, of which you have an exact Account in _Bosio_\u2019s _Roma\nSubterranea_, and Bishop _Burnet_\u2019s Travels. The _Greeks_ call\u2019d such a\nBurial-Place, \u1f59\u03a0\u038c\u0393\u0395\u0399\u039f\u039d, \u1f51\u03c0\u1f78 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd, _sub Terra_, _Hypogeum_, and the\n_Latins_ _Crypta_, deriving the Word from the Greek \u03ba\u03c1\u03cd\u03c0\u03c4\u03b7, _a_ \u03ba\u03c1\u03cd\u03c0\u03c4\u03c9,\n_abdo_; _quia abdita est_. These serving not only for Sepultures to the\nPrimitive _Christians_, but during the Time of Persecution, for hiding\nPlaces, where they held Synods and administred the Sacraments, as\n_Panvinus_ in Lib. _De C\u00e6miteriis_, cap. 11 relates. These Subterranean\nCaves were at first dug only out of the Earth, but afterwards they were\nhew\u2019d out of solid Rocks, or else curiously wrought and pay\u2019d with\nStone, being arch\u2019d above, and adorn\u2019d with no less Art and Care than\nthe Houses of the Living; insomuch that it was customary to place Lamps\nin these Subterranean-Vaults, whither such Mourners as had a mind to\nexpress an extraordinary Concern for the Deceas\u2019d, retir\u2019d, cloistering\nthemselves up for many Days and Nights, whereof we have an Example in\n_Petronius_\u2019s Story of the _Ephesian_ Matron. Thus the _Egyptians_ and\n_Persians_ bury\u2019d in Caves dug out of solid Rocks, or at the bottoms of\nsuch stony Mountains, as _Diodorus Siculus_ and other Writers inform us.\nThere was also at _Nismes_ in _Languedoc_ a _Crypta_ found, with a rich\ninlaid Pavement and Niches round about the Wall, in each of which gilded\nGlass-Urns full of Ashes were set in order. The _Jews_ likewise hew\u2019d\ntheir Sepulchres out of Rocks, into which they descended thro\u2019 a narrow\nPassage, which was shut up with a Stone, as appears by that of\n_Lazarus_, John 11. 38. and that of _Joseph_ of _Arimath\u00e6a_, wherein our\nSaviour\u2019s Body was laid, _Matth._ 27. 60.\n\n[Sidenote: _Cenotaphs._]\n\nThus far we have treated of Sepulchres properly so call\u2019d, now we will\nspeak of such as were erected to preserve the Memories of those that\nwere bury\u2019d else-where, whence they came to be call\u2019d \u039a\u0395\u039d\u039f\u03a4\u0386\u03a6\u0399\u039f\u039d,\n_i. e._ \u03ba\u03b5\u03bd\u1f78\u03c2 \u03c4\u03ac\u03c6\u03bf\u03c2, _inanis Tumulus_, _Tumulus sine Corpore_, a\nSepulchre rais\u2019d in Honour of some Person, and wherein his Body had\nnever been laid. Of these there were two sorts, one erected to such as\nhad been honour\u2019d with Funeral-Rites in another _Place_, and the other\nfor those who had never obtain\u2019d any. _First_, They built these\nSepulchres for Religions sake, by reason they thought the Souls of those\nthat had been depriv\u2019d of the Rites and Honours of Sepulture wander\u2019d\nabout, and could never pass the _Stygian_ Lake: See _page_ 21.\n_Secondly_, They esteem\u2019d it the next Felicity to Sepulture to lye in\ntheir own Country, wherefore when any one died in a forreign Land, they\nthrice invok\u2019d his Ghost or Soul, which thereby, as they thought,\nspeedily hastening to them, they erected a Tomb or Monument for it. This\nwithout doubt afforded no small Joy and Comfort, by reason they believ\u2019d\nin doing thus, their Bodies were driven under Ground to their own\nCountry, and the _Jews_ even at this Day believe, that immediately after\ntheir Deaths their Souls pass into the Land of _Canaan_. _Nicolaius_,\nLib. _De Luctu Gr\u00e6corum_, p. 17. It was also customary, among the\nnearest Friends and Relations, to build various Tombs for one and the\nsame Person, and that in various Places, which they did to do the\nDeceas\u2019d the more Honour, as _Dionysius Halicarnasseus_, Lib. 1.\n_Antiqu. Roman._ observes. We may also gather from _Prudentius_, Lib.\n\u03c0\u03b5\u03c1\u03af \u03c3\u03c4\u03b5\u03c6\u03ac\u03bd\u03c9\u03bd that the _Christians_ built _Cenotaphs_ in Honour of their\nMartyrs, and _Gretserius de Funer. Christi_, Lib. 3. cap. 6. says, they\nwere erected in Commemoration of the Deceas\u2019d. Hence may be likewise\ngather\u2019d the Use and Benefit of Tombs, [Sidenote: Use and Benefit of\n_Tombs_.] as _First_, That they were erected in Honour to the Deceas\u2019d.\n_Secondly_, Often Built at the public Cost, as a Reward to Virtue and\nValour. And, _Lastly_, they were moreover thought to be a Comfort to the\nLiving; for as _Theodoric_ gravely said, Bodies bury\u2019d in Coffins and\nTombs were esteem\u2019d no small Consolation to Mourners, inasmuch as the\nSouls of the Deceas\u2019d departed only from the Conversation of the World,\nwhereas their Bodies did not for some time leave their surviving\nFriends: If therefore such Things could afford so great satisfaction to\nthe Living, how much more would it delight them to see the Bodies of\ntheir dead Ancestors, with a long Lineage of their Family, so perfect as\nto distinguish their Persons and Sex by the preserv\u2019d Features, and this\nwithout any offensive Smell or deform\u2019d Aspect, as we are well assur\u2019d\nboth the _Egyptians_ and the Inhabitants of _Teneriff_ us\u2019d to do, which\nis not even impossible to perform at this Day? The Ancients were so\nexceedingly carefull of every particular Ceremony in Funeral-Rites, that\nthey made it the chief Point of their Religion to perform them, as an\nindispensible Duty their Gods requir\u2019d of them, and their Laws strictly\nmaintain\u2019d; so that to neglect them was the greatest Cruelty, and to\nviolate them a capital Crime and Sacriledge. They added every thing to\ntheir Sepulchres that could make them Sacred, Honourable and Respected,\nor which could transmit their Names to Posterity, their Fame to\nEternity, and their Ashes to Perpetual Repose.\n\n[Sidenote: How adorn\u2019d and with what _Inscriptions_.]\n\nBesides, they were wont to carve thereon the Arms, Trophies, Coat-Armour\nand Effigies of the Deceas\u2019d, subjoining moreover such _Elogiums_ and\nInscriptions as best express\u2019d their Family, Virtues, Studies,\nEmploiments, Works or noble Actions; their Condition of Life, Age, Time\nand Cause of Death, and in a Word, whatever else was Remarkable in them\nand worthy Commemoration. [Sidenote: How call\u2019d.] These Structures for\nthe Dead were call\u2019d after several Names, from the several Uses they\nwere put to when erected; for some contain\u2019d whole Bodies, others their\nAshes only, and some neither one nor the other, being only built to\ntransmit the Memory of the Party deceas\u2019d to succeeding Ages, whence\nthey were call\u2019d _Cenotaphs_. [Sidenote: _Cenotaphs._ _Sepulchres._]\n_Sepulchres_ were so nam\u2019d _a Sepeliendo_, which signifies _committing\nto the Ground_, _laying up therein_, or _hiding_ or _covering with\nEarth_, whence _burying_ came to be call\u2019d _Sepulture_, and\n_Burial-Places_ _Sepulchres_. _Scipio Gentilis_, Lib. _Origin. Sing._\nsays, _Monumentum quasi Munimentum dicitur, quod Causa Muniendi ejus\nLoci factum est_. Monuments _were sometimes very fitly call\u2019d_\nMuniments, [Sidenote: _Muniments._] _by reason they fenc\u2019d in and\ndefended the Corps from being torn out of its Grave by Savage Beasts_,\nand likewise preserv\u2019d the same from all farther Violation. They were\ncall\u2019d _Tumuli_, [Sidenote: _Tombs._] _quod coacervata ibi Terra\ntumeat_, because Turf or Earth was wont to be heap\u2019d over them, which\nthe higher it was the more Honourable; but these being easily scratch\u2019d\nup by _Hyena\u2019s_, Wolves, and the like voracious Animals, and because the\nAncients bury\u2019d at first far out of Cities, in the Highways, Woods,\nHills and Mountains, thence says _Servius_ on _\u00c6neid._ 11. _Factum est\naut Pyramides fierent, aut ingentes collocarentur Column\u00e6._ _They\nerected either Pyramids or Columns over their Graves._ [Sidenote:\n_Memories_,] They were also call\u2019d _Memories_, _a Memoria_, and\n_Monuments_, [Sidenote: _Monuments_.] _a monendo, quia monebant Mentem_,\nbecause as St. _Austin_ says, Lib. _De Cura pro Mortuis_, we are by them\nput in Mind and warn\u2019d to consider our frail Condition, they being\nexternal Helps to excite and stir up our inward Thoughts, to have the\nremembrance of Death before our Eyes, that our deceas\u2019d Brethren may not\nbe out of our Minds, tho\u2019 they are out of our sight. Much the same\nEtymology of a Monument _Varro_ gives, Lib. 5. _De Lingua Latina_, and\n_Weever_ of Funeral-Monuments, _p._ 9. has collected such another out of\na Manuscript in the _Cotton_ Library, entitul\u2019d, _The Register of_\nGray-Friars _in_ London.\n\n[Sidenote: _Dormitories._]\n\nThe _Christians_ us\u2019d to call Sepulchres _Dormitories_ or _Sleeping\nPlaces_, where the Bodies of the Faithful rested in their Graves as in\ntheir Beds, _vide_ p. 17. The _Pagans_ also gave them the like\nSynonymous Names, such as _Quietorium_, _Requietorium_, _&c._ [Sidenote:\n_Resting-Places._] _Scilicet ubi quiescant condita Corpora._ _Places of\nRest and Quiet for the Dead._ [Sidenote: _Seats._] They were likewise\nantiently call\u2019d _Seats_, as appears by this old Inscription, _Hanc\nSedem sibi Vivi posuerunt_, and that of _Virgil_ in his 6th _\u00c6neid_.\n\n \u2014\u2014\u2014\u2014_Quam Sedibus Ossa quierunt._\n\n How they their Bones in quiet Seats do rest!\n See also _pag._ 24.\n\n[Sidenote: _Houses._]\n\nSometimes they were call\u2019d _Houses_, in that there is no House so much\nand truly our own as our Grave, whence _Job_ rightly express\u2019d himself,\n_Chap._ 30. _ver._ 23. _I know thou wilt bring me to Death, and to the\nHouse appointed for all Men Living_. Likewise _Chap._ 4. 9. he terms\nthem _Houses of Clay_, but _Isaiah_ Chap. 14. 18. describes them more\nelegantly in these Words, _All the Kings of the Nations lye in Glory,\nevery one in his own House_. Others gave them still more pompous Titles,\nsuch as _Domus \u00c6terna_, _Domus \u00c6ternitatis_, _&c._ for as _Diodorus\nSiculus_, Lib. 1. _Bibl. Histor._ relates, The _Egyptians_ accounted the\nHouses they liv\u2019d in but as Inns, by reason their stay was so short in\nthem, whereas they deem\u2019d their Sepulchres more durable and eternal, and\nthis because they believ\u2019d the Dead were always to abide and continue in\nthem, so that they took more Care of, and were at far greater Charge\nabout them than their Houses: Also that these might be the more lasting\nand permanent, the Ancients spared no Cost nor Trouble, but with\nprodigious Labour and Expence rais\u2019d them out of Marble, Stone, Brass or\nthe like. The _\u00c6thiopians_ made some of their Monuments of Glass, as\n_Herodotus_, Lib. 3. cap. 6. relates in these Words: _Deinde Cippum ei\ncavum e Vitro, quod apud illos multum est, & facile effoditur,\ncircumdant: In ejus medio Mortuus interlucet, ut ab Hominibus conspici\nqueat, &c._ _Afterwards they enclose him in a Coffin of Glass, which is\nplentiful with them and easily dug: In the midst of it the dead Body so\nshines, that he may be seen of all._ _Alexander ab Alexandro_, Lib. 6.\n_Gen. Dier._, cap. 14. says, The _Egyptians_ had three sorts of\nSepulchres, one of great Expence, which cost a Talent of Silver, another\nof 20 _Min\u00e6_, and a third kind of smaller Cost and Value; but the\n_\u00c6thiopians_ were more famous for their Monuments, those of the richer\nSort being made of Gold, the middle kind of Silver, and the poorer ones\nof Earth.\n\n[Sidenote: _Funeral-Ceremonies_ how and when useful.]\n\nBut I fear, Sir, you\u2019ll think I have digress\u2019d too much from my Subject\nof _Embalming_, yet what I have said, was in order to shew how far\nFuneral-Rites and Ceremonies are useful and allowable, when accompany\u2019d\nwith this Art, and on the contrary, how vain and ridiculous they are\nwhen us\u2019d without it, especially if they do but in the least exceed the\nBounds of Modesty and Frugality. What tho\u2019 other Ceremonies be perform\u2019d\nwith the greatest Splendor and Exactness, they can give no other\nSatisfaction than the Decency of Burial, or performing perhaps the Will\nof the Dead; for the Body will nevertheless stink, corrupt, and it may\nbe startle the nearest Friend to see it a while after? Then shall his\nBones not be known, nor his Ashes be distinguish\u2019d from another Mans,\nnay even from common Earth, so that the parcimonious Heir may well\nreflect, how vain and needless it would have been to have bestow\u2019d more\nthan a decent Expence on his Funeral. Nor does it signifie much which\nway the Body be dissolv\u2019d, in regard it comes to the same End without\n_Embalming_, and that such Tombs, how splendid soever, are but in effect\n_Cenotaphs_ or empty Sepulchres, except that they are full of Stench and\nRottenness: [Sidenote: _Funeral-Expences_ insignificant without\n_Embalming_.] We must therefore look upon it as the most extravagant\nVanity to erect Pyramids, Obelisks, Tombs, _&c._ for preserving an empty\nairy Name and meer Shadow, while we neglect to keep any Remains of that\nnoble Workmanship the Body, whereby to distinguish Man from Earth and\nDust. That these Practices are not commendable is plainly prov\u2019d in St.\n_Matthew_\u2019s Gospel, _Chap._ 23. 27, 29. where our _Saviour_ describing\nHypocrites, compares them to such Tombs and Sepulchres, in these Words,\n_Wo unto you Scribes and Pharisees, Hypocrites, for ye are like unto\nwhited Sepulchres, which indeed appear beautiful without, but within are\nfull of dead Mens Bones and all Uncleanness_. That is, the rigid _Jews_\naffected plaister\u2019d and whited Sepulchres, in Cadaverous and corrupted\nBurials, garnishing their Tombs only outwardly, when within they were\nfull of Stench and Rottenness: But we shall endeavour to prove, that of\nall Funeral-Ceremonies, _Embalming_ is the chief and most useful,\nwithout which, all the rest are but vain, expensive and insignificant\nCustoms. [Sidenote: Why the Body is to be taken Care of.] We are not\nignorant some may object why the Body should be so much taken Care of,\nsince by Death there is a separation made of the Soul, that more noble\nPart being fled, while the baser only is left. To this we must assent,\nthat the Body is depriv\u2019d much of its Dignity and Worth by such a\nSeparation, inasmuch as it is but an ignoble Lump in respect of the\nSoul, yet are we not to neglect and despise it, but rather to esteem it\nthe more for the Souls sake, in that it has once been in a happy State\nof conjunction with it, and that it shall again come to be reunited\ntherewith. The Soul, says _Sandys_, p. 105. knowing it self by Divine\nInstinct to be Immortal, does in a manner desire the Body, her belov\u2019d\nCompanion, may, as far as may be, enjoy the like Felicity with her,\ngiving by lofty Monuments, and the Duties of Funerals, all possible\nEternity with her. With this _Hen. Salmuth_, _Comment. in Panciroll._\n_Pars_ 1. pag. 336. agrees, saying, _Consentaneum est Veritati &\nObservanti\u00e6, imo indubitatum est Sapientibus, qu\u00e6dam nobis cognata esse\nSemina Immortalitatis; cujus adeo appetentes sumus, ut etiam Sepultur\u00e6\nprospiciamus, & nolimus Cadaver nostrum male haberi. Humanum Ingenium\nquod Anim\u00e6 nostr\u00e6 vis est, cum se sciat Immortale, optat etiam ut Corpus\nipsum quoq; & Comes & Domicilium suum quoad fieri potest eadem\nF\u00e6licitate perfruatur._ _It is both agreeable to Truth and Observation,\nand not to be doubted by Wise Men, that there are in us some innate\nSeeds of Immortality, which we so desirously seek, as to take Care both\nof our Sepulture, and that our Carcass be not ill treated. Human\nUnderstanding, which is the Force of the Soul, knowing it self Immortal,\ndesires also the Body, which is its Companion and Habitation, may enjoy\nas much as may be the same Felicity she her self has._ [Sidenote: The\n_Soul_ concern\u2019d at the Usage of the _Body_.] For tho\u2019 the Body be not\nsensible, yet the Soul which cannot die, mourns sadly when its Companion\nis either ill treated or neglected; but on the contrary rejoyces when it\nis Honour\u2019d and taken Care of. This _Lucretius_ hints at, where he shews\nhow Man, who whilst living, knows what will happen after Death, as that\nhis Body shall corrupt or be devour\u2019d by Birds, Beasts, _&c._ or burn\u2019d\nby Fire, commiserates himself for not having been created Immortal, and\nconsequently departs out of this World regretfully, see _p._ 23. This is\nalso farther confirm\u2019d by _Julius C\u00e6sar Scaliger_, Lib. 3. _Poetices_,\ncap. 20. who says, Altho\u2019 the dead Body neither perceives what Condition\nit is in, nor is any longer with the Soul, yet Man when living has a\nSense of all those things his Body must undergo after his Dissolution.\nNow if Death were only ceasing to be, act or breath, then were that\nState most desirable, inasmuch as Man would then only rest from his\nLabours, and be by this means freed from the Troubles and Afflictions of\nthis Life. Whereas on the contrary to be dissolv\u2019d or to become a Prey\nto ravenous Beasts, Birds and Fishes, or an Heritage to Serpents and\nWorms, is ungrateful to our Thoughts, miserable to our Sight, and\nunpleasant to all our Senses; such a State being not only disagreeable\nto our Nature, but also dishonouring and debasing of the Noble Image of\nGOD, _pag._ 9. and 10. \u2019Tis this occasions great sadness of Mind to Man\nwhilst living, and makes him die the more regretfully: It grieves him\nexceedingly to think what a miserable Object of Mortality he is like to\nprove after Death, how ugly and deform\u2019d, how offensive to his Friends,\nand only fit for the Conversation of such new born Insects and Reptiles\nas are bred out of, and live by Stench and Corruption. What a\n_Metathesis_ is this! that he who perhaps was born of Royal Blood, and\nkept Company with Kings and Princes, shall now cry out with _Job_, 17.\n14. _To Corruption, thou art my Father; To the Worm, thou art my Mother\nand Sister_. Whereas on the contrary, he who is assur\u2019d of being\n_Embalm\u2019d_, and having all other Funeral-Rites perform\u2019d to him, closes\nhis Eyes in full satisfaction of lying undisturb\u2019d in his Grave, as in\nhis Bed, and enjoying Eternal Rest. [Sidenote: Therefore the _Body_ is\nto be taken Care of.] Besides, other Considerations may induce us to\ntake Care of the Body; for would you not think it a strange Disgrace for\na Prince to dwell in a Hutt, and his Jewels and other Riches to be laid\nup in a Sink of Filthiness? Surely such as the Prince is, such ought to\nbe the Palace wherein he dwells, and such as are the Jewels, such ought\nto be the Cabbinet that contains them. The Soul is the most precious\nThing in this World, and accordingly GOD has enclos\u2019d it with a Cover,\nthe Body, the most beautifully compos\u2019d next to it that can be; Shall we\ndespise therefore this Cover, because Death has separated it from the\nSoul? No, let us rather esteem it the more, and take the more Care to\npreserve it, inasmuch as it has once been the Casket of that noble\nJewel, and is the only Way of representing that Divine Form which GOD\nAlmighty was pleas\u2019d to impress on it. We may perhaps vainly please our\nselves with having the Picture of our deceas\u2019d Friend, which\nnevertheless consists but of a few Lights and Shadows, or it may be we\nhave his Statue, which however wants the natural Complection and Air of\nhis Person: \u2019Tis true Pictures or Statues may preserve in our Minds our\nFriends Memories, and so in some measure redeem them from the Injuries\nof Oblivion, yet will they still but very faintly and imperfectly\nrepresent that Body, to which _Embalming_ gives a real Presence, and\nwhich may at any Time be essay\u2019d by our Senses. _Aristotle_ adds\nfarther, _Corpore in Putredinem abeunte, nec Anima amare, nec reminisci\npotest_. _That the Soul neither remembers nor loves the Body when\nPutrify\u2019d_; which is agreeable to the Opinion of the _Egyptians_,\n[Sidenote: The _Egyptians_ Belief of a dead Body.] who pleasantly\nconceited, that the Soul only left the Body when it was Corrupt and\nPutrify\u2019d, as abhorring so loathsome an Habitation; whereas on the\ncontrary, it never forsook it when it was preserv\u2019d uncorrupt and\nentire. For this reason they, with extraordinary Art and Care,\n_Embalm\u2019d_ their Dead, that so the Body by the Cleanliness of its\nMansion, by its being deliciously perfum\u2019d and dighted with all the\nAromatic and Odoriferous Spices and Gums of _Arabia_, and in a word, by\nits being dress\u2019d in fine Linnen, might court and incline its best\nCompanion, the Soul, to cohabit with it (_Prov._ 7. 16, 17.) Methinks so\ngood an Example from Heathens might excite us to take more Care of our\ninanimate Part. We are apt enough to respect the Outsides of other\nThings, and set a Value on their Insides accordingly; Why therefore\nshould we not with our utmost Care support our earthly Tabernacle from\nthe fatal Ruins of Death, that it may thereby continue in one State,\nlike the _Israelites_ Cloaths, without Wearing or Corrupting, and be\nTenantable at any Time, whenever the Soul shall return to inhabit it\nagain? Now as we are all desirous of Immortality, so ought we likewise\nto be of Eternity.\n\nThe desire of Living is as natural as the necessity of Dying inevitable,\nand some have spared no means to render themselves Immortal, if Human\nNature could possibly have arriv\u2019d at that State, but finding Death\ninexorable and irresistable, they alter\u2019d their Measures by inventing a\nthousand ways to perpetuate their Memories after their Dissolution; as\nby erecting Pyramids, Obelisks and Monuments of surprizing Magnificence,\non which they engrav\u2019d Inscriptions capable as they thought to resist\nTime, and to endure to Eternity. Yet of all Methods us\u2019d to preserve and\nperpetuate the Memories of the Dead, [Sidenote: _Embalming_ the best way\nof preserving the _Memory_ of the _Dead_.] it may justly be said of\n_Embalming_, that that Art has ever been most approv\u2019d by the Polite\nNations, as being undeniably the most considerable and efficacious Means\nto answer their Intention. For the utmost Care in erecting Monuments,\n_&c._ yields but an obscure and imperfect Idea of the Person deceas\u2019d,\nwhereas by _Embalming_, that very Person is known to be preserv\u2019d:\nBesides, if I may use the Words of Sir _Thomas Brown_ in his\n_Hydriotaphia_, _Who knows the Fate of his Bones, or how often he is to\nbe bury\u2019d? Who has the Oracle of his Ashes, or where they are to be\nscatter\u2019d?_ To be dug out of our Graves, have our Skulls made\nDrinking-Cups, and our Bones turn\u2019d into Pipes or Dice to delight and\nsport our Enemies, shew Juglers Tricks, or divert Gamesters: To have\nDrums made of our Skins, to please Children or terrifie in Battel, _&c._\nThese are tragical Abominations to dying Persons, the Consideration\nwhereof methinks should occasion us to take more care of our Interment.\nNow _Embalming_ prevents all these Things, not the common sort, for that\nis equally terrible to some People, but such as is perform\u2019d without\ncutting, slashing or Embowelling, which I shall hereafter shew. There\nare some indeed who object against all kinds of _Embalming_, and this\nbecause they think them contrary to Scripture and the Fate pronounc\u2019d to\nMan, [Sidenote: _Embalming_ not contrary to the _Scriptures_.] _Gen._ 3.\n19. but this and all other such like Scruples we shall fully clear, by\nexamining what Man is, that GOD should be so mindful of him (_Psalm_ 8.\n4.) and that notwithstanding his Transgression, he should so love him,\nas to be careful of preserving him both in Life and Death.\n\n[Sidenote: _Man\u2019s Elogium._]\n\nMan the Master-Piece of the Omniscient Architect, is but little\ninferiour to the Angels themselves, being made after GOD\u2019s own Image;\nfor his Use all other Creatures were made and put in Subjection to him:\nHe alone was endu\u2019d with a Rational and Immortal Soul, a beautiful\nSymmetry of Body, an Angelic Form, and a Countenance erect to Admire and\nWorship his Creator. The inquisitive Anatomist can never sufficiently\ninvestigate the noble Contrivance of his Organs; the profoundest\nNaturalist give Reasons for, or the most exquisite Mathematician pretend\nto imitate so Divine a Mechanism. Here\u2019s a Subject of Contemplation for\na Divine, or of a Psalm for the Royal Prophet, to shew how wonderfully\nMan is form\u2019d and crown\u2019d with Glory and Honour, to live for ever and\nnot see Corruption: [Sidenote: His _Transgression_] But alass! of how\nshort duration was this happy State? He was no sooner plac\u2019d in\nParadise, than, being puff\u2019d up with Pride, he grew disobedient and\ntransgress\u2019d; so that his Happiness was immediately chang\u2019d into a\nCurse, _That all his Days should be but Trouble and Sorrow, and he at\nlength return to the Dust from whence he was taken_. Thus the latter\npart of _Adam_\u2019s Curse was, that he should die and moulder away,\nwhereas, had he not transgress\u2019d, his Body had probably never been\ndestroy\u2019d, but translated. He would not then have undergon either Death\nor Corruption, nor would his Body have suffer\u2019d so long a Separation\nfrom his Soul; for in that State the Body was no less pure than the\nSoul, it was every way to be admir\u2019d, honour\u2019d and esteem\u2019d. It was, in\na word, nam\u2019d _The Temple of GOD_, but thro\u2019 Sin Man was curst with\nSickness and Infirmities whilst alive, and lastly, with Death, the\nshamefullest Reproach, thereby to suffer the Corruption of the Grave,\nand be Food to the vilest Reptiles of the Earth. Now as the Body was\nonce pure as well as the Soul, so is the Soul by Sin contaminated and\ndefil\u2019d as well as the Body, both being made liable to Corrupt and\nPutrifie thro\u2019 the Curse of Death, and to be like the Beasts of the\nField which perish Eternally.\n\n[Sidenote: And _Redemption_.]\n\nBut GOD, out of his infinite Love and Mercy to Mankind, sent his blessed\nSon as a Redeemer, to make Atonement for Man\u2019s Original Sin, whereby the\nCurse of his Transgression was wip\u2019d away, and Victory over Death and\nthe Grave obtain\u2019d. Again, As GOD has appointed as a Blessing,\nPhysicians for curing Diseases, that Man might enjoy a tolerable state\nof Health, till remov\u2019d from this Life, so has he in Death likewise\ngiven them a Knowledge to preserve them Incorruptible, which is the\npromis\u2019d Blessing, 1 _Cor._ 15. that tho\u2019 our Flesh be Corruptible, yet\nshall it put on Incorruption (by _Embalming_) and tho\u2019 we are Mortal and\ndie, yet shall we become Immortal, and so both Death and Sin be\nconquer\u2019d by Life Eternal. Now this may as well be understood in a\nLiteral Sense, agreeable to our Subject, as in a Spiritual one;\n[Sidenote: _Embalm\u2019d Bodies_ Sleep \u2019till the _Resurrection_.] for Bodies\nEmbalm\u2019d as aforesaid, seem not to be dead, but only asleep, waiting for\nthe Resurrection. For this Reason the _Hebrews_ call\u2019d their\nBurying-Places _Houses of the Living_, and the _Christians_ nam\u2019d theirs\n_Dormitories_ or _Sleeping-Places_, p. 17. where Bodies rest in their\nTombs as in their Beds. _Non Mortua, sed data Somno_, says _Prudentius_.\n_Their Bodies are not dead, but asleep_; for Death to _Christians_ is\nbut Sleeping, and Sleeping Rest, out of which they hope and expect to be\nawak\u2019d at the joyful Day of Resurrection, well knowing it is no more\ndifficult with GOD to raise them from Death than Sleep; so that to them\nDeath is but as it were a mute _Interludium_ to the Resurrection, a\nCessation of Labour and Action, and differs from Life only in Motion and\nSpeech: [Sidenote: _Death_ compar\u2019d to _Sleep_.] For this Reason Death\nis rightly compar\u2019d to Sleep, as being a Refreshment during the Night of\nthis World, till the Morning of the next. Thus _Jesus_ told the\nBy-Standers, _Matth._ 9. 24. _The Maid is not dead, but sleepeth_. _And\nthat Lazarus_ (who was _Embalm\u2019d_ and restor\u2019d to Life again) _slept_,\nJohn 11. 11. which the better to explain he afterwards told them he was\ndead, _ver._ 14. It is also written of the Martyr St. _Stephen_ that he\nfell asleep, _Acts_ 7. 60. See also _Dan._ 12. 2. and 1 _Thess._ 4. 13.\nand this way of speaking was more especially us\u2019d in the Old Testament,\nas I have already observ\u2019d, _p._ 36. _Prudentius_\u2019s Hymn _Ad Galli\nCantum_, p. 30. and that _Ante Somnum_, p. 46. excellently well compare\nDeath to Sleep, Sleep to Death, and Waking to the Resurrection. _Sleep_,\nsays Sir _Thomas Brown_ in his _Religio Medici_, p. 43. _is so like\nDeath, that I dare not trust it without my Prayers, and an half Adieu to\nthe World, taking my Farewel in this Colloquy with GOD_:\n\n The Night is come, like to the Day,\n Depart not Thou, Great GOD, away;\n Let not my Sins, black as the Night,\n Eclipse the Lustre of thy Light;\n Keep still my Horizon, for to me\n The Sun makes not the Day but Thee.\n Thou, whose Nature cannot sleep,\n On my Temples Centry keep;\n Guard me \u2019gainst those watchful Foes,\n Whose Eyes are open while mine close.\n Let no Dreams my Head infest,\n But such as _Jacob_\u2019s Temples blest:\n While I rest my Soul advance,\n Make my Sleep a Holy Trance,\n That I may, my Rest being wrought,\n Awake into some Pious Thought,\n And with as active Vigour run\n My Course, as does the nimble Sun.\n Sleep is Death, O make me try,\n By sleeping, what it is to die;\n And as gently lay my Head\n In my Grave as on my Bed.\n Howe\u2019er I rest, Great GOD, let me\n Awake again at last to Thee.\n And thus assur\u2019d behold I lye\n Securely, or to wake or die.\n These are my drowsie Days, in vain\n I now do wake to sleep again:\n O come that Hour when I shall never\n Sleep no more, but wake for ever.\n\n_This is the Dormitive I take to Bedward_, says my Author, _I need no\nbetter Hypnotic to make me sleep; after which I close mine Eyes in\nSecurity, content to take my leave of the Sun, and to sleep \u2019till the\nResurrection_.\n\nNow what this Learn\u2019d Author says of _Sleep_, the same may be said of\n_Embalming_; for this Art prevents the Corruption of the Grave, so that\nthe Body will remain entire, and as it were asleep in its Bed, \u2019till\nawak\u2019d by the last Trumpet to a joyful Resurrection, _where in its Flesh\nit shall see GOD_, Job 19. 26. and become Spiritual and Immortal. Hereby\nDeath has no more Power over us than a long Sleep, which refreshes us\nfrom our Labours, and makes us arise in that Everlasting Morning\nunweary\u2019d and undefil\u2019d to enjoy a perfect State of Bliss for ever.\nBesides, this Benefit accrues from seeing Bodies thus preserv\u2019d, that\nMen are thereby put in mind of that most desirable and delectable\nMystery of the Resurrection. [Sidenote: _Embalming_ an Emblem of the\n_Resurrection_.] _So we also that employ our Time and Labour in_\nEmbalming, says _Gabriel Clauder in Methodo Balsamandi_, p. 11. _have\nbefore our Eyes, as it were in a Looking-Glass, a Pr\u00e6ludium and Argument\nof the Resurrection, a Symbol of our Future Integrity, and Testimony of\nour Faith of the hoped for Incorruptibility and Everlasting Eternity_.\nThe _Pagans_ themselves were not without some Hopes of this nature, as\nappears from the extraordinary Care they bestow\u2019d on their Sepulchres\nand _Embalmings_. Very remarkable is the civiliz\u2019d Sepulture of the\nantient Inhabitants of _Teneriffe_, who Embalm\u2019d their Dead with\nsingular Art, and afterwards plac\u2019d them in deep Caves in several\nPostures, such as standing, lying, sitting, _&c._ These Burying-Places\nthey look on only as Dormitories, and rarely admit any one without leave\nto go into them, seeming as tho\u2019 they would not have them disturb\u2019d.\n\nThe Inhabitants of a Country call\u2019d _Zeilan_, as _Aria Montanus_\nrelates, do not bury their Dead, but _Embalm_ them with various\nAromatics, which done, they dress them in fine Cloaths, and afterwards\nset them on Benches, according to their distinct Families and Quality,\nwhereby they appear as if alive, and any one may there know his Father,\nGrandfather, Great Grandfather, or any other of his Predecessors or\nFamily to a long extent of Time. Much the same is reported of some of\nthe _Chineses_, _Laplanders_, _West-Indians_, _Egyptians_ and others, of\nwhom we shall give a full account in their proper Places. Now if the\n_Heathens_, who either did not believe, or would not own the\nResurrection of the Flesh, were so careful in _Embalming_ their Dead,\nmuch less are we to neglect it, who wait the Resurrection of our frail\nBodies, and expect when they shall become Incorruptible, Spiritual and\nImmortal, eternally enjoying the most perfect state of Bliss and\nHappiness: Besides, we _Christians_ ought to esteem _Embalming_ a pious\nWork, [Sidenote: Acceptable to GOD.] acceptable to GOD, because it frees\nus from that Corruption which he so much detests, and has so often\npronounc\u2019d and threatn\u2019d as his severest Judgment, _p._ 38, 39. GOD\nAlmighty has many Times permitted Mankind as well as Brutes and\nVegetables, so to petrifie without any Human Help or Assistance, as to\nremain for ever free from Putrefaction or Corruption, and sometimes has\neffected the same preservation of the Bodies of the Faithful, without\nany manifest alteration, but only a little attenuation or dryness, and\nthat without any ill Savour. Thus the Bodies of several Martyrs and Holy\nMen have been found in most Ages, especially those in the _Kiovian\nCrypt\u00e6_ or Vaults, which _Herbinius_ describes, and looks on as an\nInstance of GOD\u2019s Love, and Reward of their Piety and Virtues; Why\ntherefore should we think _Embalming_, or the artificial Preserving of\nBodies, either displeasing to GOD or unbecoming a _Christian_, since we\nhave so many Instances and Examples to the contrary? The Scriptures\ntestifie that GOD\u2019s antient People the _Hebrews_ _embalm\u2019d_ their Dead,\nand that the Patriarchs _Jacob_ and _Joseph_ were both _embalm\u2019d_; so\nalso _Joseph_ of _Arimath\u00e6a_ and _Nicodemus_, following the Footsteps of\ntheir Ancestors, honour\u2019d the Body of our _Saviour_ with _Embalming_.\nThis GOD Almighty was pleas\u2019d to permit, because, as _David_ says, _He\nwould not suffer his Holy One to see Corruption_, Psal. 16. 10. Now as\nChrist was bury\u2019d to shew he was really dead, so was he _embalm\u2019d_ in\norder to his Resurrection; and as his Holy Body was no ways defil\u2019d with\nOriginal Sin, so also thro\u2019 the special Privilege bestow\u2019d on it by GOD,\nwas it exempt from the Laws of Corruption. Now this is moreover\nremarkable, that before our _Saviour_ was born for the Redemption of\nMankind, lost by _Adam_\u2019s Transgression, GOD shew\u2019d a more than ordinary\nInstance of his Love to Man, by the preservation of Holy _Enoch_ and\n_Elijah_, both who, had they been bury\u2019d, [Sidenote: _Enoch_ and\n_Elijah_ neither dy\u2019d nor corrupted.] must of consequence corrupted\nunder that Curse, _Gen._ 3. 19. wherefore that they might not undergo\nthose Alterations there threatn\u2019d, _viz._ Death and Corruption, GOD\nAlmighty translated them: These two with our _Saviour_ are the only\nInstances of a visible Ascention, and who suffer\u2019d no Corruption.\n\n[Sidenote: _Embalming_ approv\u2019d by our _Saviour_.]\n\nTo these Reasons we may add what Christ himself witnesses, that he was\nso far from being displeas\u2019d at the _Embalming_ his Body, that he chid\nthose about him, when they were angry at the Womans pouring such\nprecious Nard Ointment on his Head, which, as they alledg\u2019d, might have\nbetter been sold for more than Three Hundred Pence (about 10 _l._ of our\nMony) and given to the Poor, _Mark_ 14. 6, 8, 9. _Jesus said, let her\nalone, why trouble ye her? She hath wrought a good Work on me, she is\ncome aforehand to anoint my Body to the Burial. Verily I say unto you,\nwheresoever this Gospel shall be preach\u2019d throughout the whole World,\nthis also that she hath done shall be spoken of, for a Memorial of her._\nIn a word, this _Art_ of _Embalming_ is sufficiently warranted both by\nthe Old and New Testament, and equally celebrated by _Jewish_,\n_Christian_ and _Heathen_ Writers.\n\nHaving now done with my Theological Arguments, I shall next proceed to\nvindicate the _Art_ of _Embalming_ by some Physical and Political\nReasons. _First_ then, [Sidenote: _Embalming_, in a general Sense, very\nExtensive.] If we take this Art in a general Sense of preserving the\nMemory of Man, as well as his Body, we shall find it very Extensive and\nInfinite, since both the Industry and Ingenuity of the Ancients have not\nonly sought after the surest Means of effecting this, but likewise\ninvented and contriv\u2019d whatever else might preserve the Body, transmit\nits Name to Posterity, and Fame to Eternity. Some have for this end\nerected Pyramids, Obelisks, Columns, Temples, Statues and a thousand\nother Things, whereby they imagin\u2019d they might secure their Names from\nOblivion; whereas others thought Poems, Epigrams, Epitaphs and such like\nWritings were the best and securest Monuments. [Sidenote: _Writings_\nthought the best _Monuments_.] Of this Opinion was _Horace_, who, at the\nend of his Third Book, thus boasts of his Works:\n\n _Exegi Monumentum \u00c6re perennius,\n Regaliq; situ Pyramidum altius:\n Quod non Imber edax, non Aquilo impotens\n Possit diruere, aut innumerabilis\n Annorum series, & Fuga Temporum.\n Non omnis moriar, multaq; Pars mei\n Vitabit Libitinam._\u2014\u2014\n\n A Monument, more lasting far than Brass,\n I\u2019ve rais\u2019d, which Pyramids shan\u2019t in height surpass:\n Nor fretting Showers, nor blustring Winds deface,\n Nor flights of Years and Hours, tho\u2019 numberless, shall raze.\n I shall not die whilst thus my better Part\n Avoids the Grave.\u2014\u2014\n\nIn like manner _Ovid_ gives an endless date to himself, and his\n_Metamorphosis_ in these Words:\n\n _Jamq; Opus exegi: quod nec Jovis Ira, nec Ignis,\n Nec poterit Ferrum, nec edax abolere Vetustas.\n Cum volet illa Dies, qu\u00e6 nil nisi Corporis hujus\n Jus habet, incerti Spatium mihi finiat \u00c6vi:\n Parte tamen meliore mei super alta perennis\n Astra ferar; Nomenq; erit indelibile nostrum.\n Quaq; patet domitis Romana Potentia Terris,\n Ore legar Populi; perq; omnia secula Fama\n (Si quid habent veri Vatum Pr\u00e6sagia) vivam._\n\n And now the Work is finish\u2019d, which _Jove_\u2019s Rage,\n Nor Fire, nor Sword shall hurt, nor eating Age.\n Come when it will my Death\u2019s uncertain Hour,\n Which only o\u2019er my Body can have Power;\n My better Part shall far transcend the Skie,\n And my Immortal Name shall never die:\n For wheresoe\u2019er the _Roman_ Eagles spread\n Their conquering Wings, I shall of all be read;\n And if we Prophets truly can Divine,\n I, in my deathless Fame, shall ever shine.\n\nBoth these Poetical Flourishes may be esteem\u2019d a kind of _Embalming_\ntheir Authors Actions and Names; for as the aforesaid historical\nStructures preserve and record our Actions, so are our Thoughts and\nSayings _embalm\u2019d_ as it were by Writings. [Sidenote: _Fame_ the\n_Goddess_ of _Embalming_.] In this respect _Fame_ may not improperly be\ncall\u2019d the _Goddess_ and _Patroness_ of _Embalming_, and _Mercury_ her\nchief Minister to proclaim to the World the Heroic Acts of Memorable and\nFamous Men: Thus all Things intended to preserve a Name, whether\nPictures, Statues, Medals, Buildings or Writings, may be comprehended\nunder this general Sense of _Embalming_; nevertheless, experience\nteaches us the preservation of a Body by the _Balsamic Art_ is not only\nthe best way of reviving Mens Memories, and bringing their Merits fresh\nin our Minds, but also the most durable, [Sidenote: _Embalming_ the most\ndurable Thing.] for not only Tombs and Statues have decay\u2019d in a few\nYears, but also whole Towns and Cities have been ruin\u2019d and demolish\u2019d\nwithin the Revolution of an Age, and that so, as hardly to have one\nStone left to witness what they have been; whereas _Embalm\u2019d_ Bodies\nhave been found entire after Thousands of Years. Neither is _Embalming_\nto be commended only for its Duration, [Sidenote: Useful in _Philosophy_\nand _Physic_.] but likewise for its great Use in _Phisiology_, _Natural\nPhilosophy_ and _Physic_, as we have hinted before, _p._ 2, 3, 4. In\nthat we thereby know how to conserve all sorts of Herbs, Juices, _&c._\nkeep all kinds of Flesh and Fish, and preserve all sorts of Plants, rare\nExotics, and such like Curiosities.\n\n[Sidenote: In _Anatomy_.]\n\n_Embalming_ is likewise particularly useful in _Anatomy_, inasmuch as it\nteaches how Bodies may be preserv\u2019d, that the most minute Parts may be\nDissected, and such Preparations made as will remain to Posterity, and\nserve instead of Books, Sculptures or Pictures, by which the Disposition\nof the Human Fabric may be more accurately distinguish\u2019d, and the Names\nand Uses of the Parts easier retain\u2019d in our Memories.\n\n[Sidenote: In _Surgery_.]\n\nIt is also particularly useful to _Physicians_ and _Surgeons_, _First_,\nIn that by opening such Bodies, they may presently see the Nature and\nCause of Diseases. And, _Secondly_, by understanding what _Fermentation_\nand _Putrefaction_ are, together with the Virtues and Qualities of\n_Embalming_-Drugs that prevent and resist them, they may be better able\nto cure malignant Feavers, Mortifications, _&c._ See _p._ 3, 4. for no\nsooner is there a Separation of the Soul from the Body, but an immediate\ntendency to Putrefaction follows: The florid colour of the Face\nvanishes, the Belly swells, the Entrails turn green and f\u0153tid, and the\nextreme Parts become shrivel\u2019d and contracted; when we may well cry out,\n_Quantum mutatus ab illo!_ So suddain an Alteration ensues without a\nprevious _Balsamation_. What obdurate Hearts and pitiless Eyes can then\nbear such a miserable Object, when _Embalming_ so easily prevents it, by\nrendring the Body sweet and decorous, retaining still its natural Form,\nFeature and Shape? Again, if we consider the natural and innate Desire\nmost People have of being bury\u2019d in their own Tombs and Countries,\n[Sidenote: Necessary for _Transporting Bodies_.] we shall find there is\na necessity of _Embalming_ such Bodies, the better to convey those that\ndie in Foreign Parts to their Native Soil. Thus _Jacob_ and _Joseph_\nwere transported from _Egypt_ to _Canaan_, whereas, had their Bodies not\nbeen _embalm\u2019d_, they must necessarily have corrupted in their Journey;\nbut as for the _Greeks_ and _Romans_, who were not well acquainted with\nthis Art, they were forc\u2019d to burn such Bodies as dy\u2019d abroad, and were\ncontented only to bring home their Ashes, which _Ovid_ seems so very\ndesirous of in the following Verses:\n\n _Ossa tamen facito parva referantur in Urna,\n Sic Ego non etiam Mortuus, Exul ero._\n\n Let but my Country have my Funeral-Urn,\n And after Death, tho\u2019 exil\u2019d, I\u2019ll return.\n\nNow certainly they would have thought it much better to have brought\nover the whole Body than part of it, had they been but skillful enough\nto have _embalm\u2019d_ it; for there is no other difference between\nIncineration and Putrefaction, than length of Time, therefore both are\nequally to be avoided. Nay, some of the _Heathens_ themselves have\njudg\u2019d it an Impiety towards the Dead, either to commit them to the\nFire, or to Worms and Corruption, therefore they endeavour\u2019d, as much as\nin them lay, to _Embalm_ and Preserve them thereby from both. Now\nnothing is more evident, than that those who intend to preserve a Body\nentire, ought neither to burn nor bury it, but keep it in a proper\nRepository, contriv\u2019d to resist the Injuries of Time and Weather, and\nwhich is neither expos\u2019d nor obnoxious to Putrefaction.\n\nTo Conclude, _Embalming_ not only prevents the Plague and Putrefaction,\nand consequently frees from the Terror and Deformity of Death, _page_ 9,\n11, 12. [Sidenote: Secures from the Insults of Animals, _&c._] but\nlikewise defends and secures dead Bodies from Insults of Brutes and\nInsects, by reason of its bitter ungrateful Taste: Yet considering the\nantient Way of the _Egyptians_ by rowling, and the modern by wrapping up\nin Cerecloaths, so obscure the Object, and also are so imperfect on\nseveral other Accounts; I have endeavour\u2019d to shew a possibility of\ninventing a Method, how to preserve the whole _Compages_ of the Body for\never without Putrefaction, in such manner, that its Texture and\nStructure may remain entire, of the same Proportion as before, and of\nthe same Colour and Flexibility, without any visible contraction,\ndiminution or unconformity of the Parts whereby the dead Corps may be\nhandled by the _Anatomists_ without any offensive Smell or fastidious\n_Mador_. St. _Jerome_, in _Epitaph. Paul. Eustoch._ speaks thus of\n_Paulina_ a _Roman_ Lady, _Quodq; mirum sit nihil Pallor mutaverit\nFaciem, sed ita Dignitas qu\u00e6dam omnia compleverat, ut putares non\nmortuam sed dormientem_. _And what is wonderful, Paleness had not in the\nleast alter\u2019d her Countenance, but Majesty was so preserv\u2019d_ (_by_\nEmbalming) _in every Feature, that you would not have thought her dead\nbut asleep_. Thus to preserve any heroic Prince or great General, any\nnoted Professor of some Science or Faculty, _&c._ would sure be a finer\nsight than their _Effigies_ in Wax, and withal be as durable as their\nTomb in Marble. I say, if we can arrive at this Perfection, without\nExenteration or Incision, so as to preserve a dead Body after the manner\naforesaid, it were reasonable to believe it would not only less terrifie\nall scrupulous Persons, but likewise be of greater Use to the Common\nWealth. Yet least I should fail herein, it being an unbeaten Path, I\npresume thro\u2019 your Conduct and Guidance, that whilst I am endeavouring\nto find it out, you will neither suffer me to lose my self, nor lead\nothers out of the Way. This is my only fear (well knowing too many\nExamples of those that in making new Discoveries have Shipwreck\u2019d\nthemselves) and the principal Request of,\n\n _SIR_,\n\n _Your most Obedient_\n\n _Humble Servant_,\n\n Thomas Greenhill.\n\n[Illustration:\n\n TO\n HIS GRACE\n _WRIOTHESLY_\n DUKE of BEDFORD\n Who has been pleas\u2019d to encourage this Work,\n This MAP OF EGYPT &c, _is dutyfully inscrib\u2019d by his_ Graces _most\n obliged_ Surgeon _and humble servant_\n Tho. Greenhill.\n]\n\n\n\n\n THE\n\n Art of Embalming.\n\n\n\n\n LETTER II.\n\n _To Dr._ John Lawson, _sometime President of the College of\n Phisicians_, London.\n\n\n SIR,\n\nAs your Knowledge in the _Coptic_ or antient _Egyptian_ Language, in the\n_Arabic_ and _Oriental_ Tongues, as likewise your extraordinary Skill\nboth in _Phisic_ and _Philology_, best testifie you to be the fittest\nJudge of an Art of such Antiquity as _Embalming_; so your favourable\nApprobation of my Notions herein, has encourag\u2019d me to endeavour finding\nout the true Progress and exact Method of practising that Art. In order\nhereunto I first think it not amiss to give a short Geographical\nDescription of the Kingdom of _Egypt_, as also to take notice of the\nSalubrity of its _Air_ and _Water_, [Sidenote: What to be consider\u2019d as\nrelating to _Embalming_.] Fertility of its _Soil_, and Sagacity of its\n_Inhabitants_, together with several necessary Remarks on their\n_Religion_, _Customs_, _Arts_, _Diseases_ and _Phisic_, nay, whatever\nelse may tend to the right Understanding of this Noble but lost Art.\n\nTho\u2019 _Embalming_ be the chiefly intended Scope of this Letter, yet\nconsidering the _Egyptians_ have been always allow\u2019d the first Inventors\nof Arts and Sciences, and that this particular manner of _Embalming_ was\nat first us\u2019d by them only, it may be requisite to consider every\nparticular circumstance of Time and Place, the several Drugs, Plants,\nMinerals and other Advantages which accru\u2019d to them beyond other\nNations, and likewise to inquire into the Reasons which induc\u2019d them to\nstudy this Art, as also by what means and after what manner they came to\nfind it out.\n\nThis indeed may seem to some a Digression from our Subject, yet the\nConsequence of it will not prove a little advantageous to the Reader,\nbesides, like the Interlude of a Tragedy, may somewhat divert the\nMelancholiness of our _Discourse about the Dead_. But before I proceed\nto particulars, I shall speak somewhat of _Egypt_ in general, [Sidenote:\n_Egypt_, how scituate and bounded.] which the antient Geographers plac\u2019d\npartly in _Africa_ and partly in _Asia_, making the River _Nile_ the\nBoundary between those two great parts of the World; but _Egypt_,\naccording to the most common receiv\u2019d Opinion, is at present held to be\nall scituate in _Africa_, and bounded on the _East_ by _Idum\u00e6a_, and the\n_Arabian Gulph_ or _Red Sea_, on the _West_ by the Desarts of _Barca_,\n_Lybia_ and _Numidia_, on the _North_ by the _Egyptian Sea_, being part\nof the _Mediterranean_, and on the _South_ by _Nubia_, the last City of\n_Egypt_, that way being _Assuan_. [Sidenote: Its Denomination.] This\nCountry, says _Heylin_ in his Cosmography, _p._ 841. has had several\nNames given it by prophane Authors, as, _First_, _Aeria_, from the\nSerenity of its Air, which is seldom Cloudy. _Secondly_, _Potamia_, from\nthe propinquity of the Sea, which washes two sides of it. _Thirdly_,\n_Ogygia_, from _Ogyges_, a suppos\u2019d King thereof. _Fourthly_,\n_Melampodus_, from the black colour of its Soil. _Fifthly_, _Osiria_,\nfrom the God _Osiris_, here in high esteem. _Sixthly_, and lastly, it\nwas call\u2019d _\u00c6gyptus_, which in the end prevail\u2019d over all the rest,\neither from _\u00c6gyptus_ Brother of _Danaus_, once King hereof (in the\nStories of this Nation better known by the Name of _Rameses_) or else\nfrom _\u00c6gyptus_, the old Name of the River _Nile_, whose annual\noverflowings bringing Soil and Rubbish from the higher Countries, gave\noccasion to some to believe it rais\u2019d into firm Land, and gain\u2019d out of\nthe Sea, who therefore call\u2019d it _Nili Donum_, the Gift of _Nile_; yet\nsome there are who would have it call\u2019d _\u00c6gyptus_, from _Aiguphtus_,\nderiv\u2019d from _Aicoptus_, which signifies the Land or Country of\n_Coptus_, that being suppos\u2019d to have been antiently its chief City,\nbuilt by _Coptus_, whose Genealogy and Descent is thus describ\u2019d by\nFather _Vansleb_ in his Relation of _Egypt_, p. 3. Cham, says he, _one\nof the three Sons of_ Noah, _had four Male Children_, Cus, Misraim, Fut\n_and_ Canaan; Cus _was Father of the_ Abyssins, Misraim _of the_ Copties\n_and_ Nubians, Fut _of the_ Africans, _and_ Canaan _of the_ Syrians _and\ntheir Neighbours_. Misraim _after the Deluge, as_ Macrizi _an Arabian\nHistorian says, pitch\u2019d upon_ Egypt, _made there his Abode, and left\nthat and the Country, as far as the farthest Part of_ Africa, _to his\nPosterity: He had likewise four Sons_, Ischemun, Atrib, S\u00e0 _and_ Coptus,\n_among whom he equally divided the Land of_ Egypt. Coptus _had all that\nTract of Land from_ Assuan _or_ Isvan _to the City of_ Coptus; Ischemun\n_all the Country from that City to_ Menuf _or_ Memphis, Atrib _had the\nheart and middle of_ Egypt; _now call\u2019d_ Delta; _and_ S\u00e0 _all the\nContinent, from the Province of_ Beheire _as far as_ Barbary: _They all\nbuilt Cities in their several Dominions, calling them after their own\nNames. After the decease of their Father, the four Brothers were at\nvariance about the Soveraignty, neither of them caring to endure a\nPartner; at length they resolv\u2019d to end their Controversy by Battel,\nwhich was to give the chief Command to the Victor._ [Sidenote: Govern\u2019d\nby _Coptus_.] Coptus _the youngest overcame the rest, and was\nconsequently acknowledg\u2019d chief Lord by all. He chose the City of_ Menuf\n_or_ Memphis, _where his Father liv\u2019d, for his Residence: From this\nfirst King all the Race of the_ Egyptians _have been since call\u2019d_\nCopties: _From him likewise the_ Greeks _gave the Name of_ \u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u03bf\u03c2 _to\nthe Land of_ Egypt, _by changing_ K. _into_ G. _which was allowable not\nonly in that Language, but also in the_ Arabian. _The_ Moors _and_\nCopties, _natural Inhabitants of_ Egypt, _now call it_ Massr, _from_\nMisraim, _eldest Son of_ Cham, _and Gran-Child of_ Noah, _who first laid\nthe Foundation of that Kingdom after the Deluge: From this_ Misraim\n_the_ Turks _have also nam\u2019d_ Egypt Missir, _which is very near the\nHebrew_ Misraim; _and the_ Jews _to this Day call it_ Eretz Misraim,\n_the Country of_ Misraim. This may suffice as to its Denominations and\nEtimology.\n\n[Sidenote: Its _Extent_.]\n\n_Nubiensis Geographia_ makes it to extend in length from _Assuan_ to the\n_Mediterranean_, 25 Days Journey, which is about 655 English Miles, and\nin breadth 8 Days Journey or 200 Miles; but _Sandys_ and _Vansleb_ agree\n\u2019tis from _North_ to _South_ only 560 Miles, the latter alledging it\nscarce possible to declare its length precisely, by reason they are not\nwont in that Country to measure by Miles or Leagues, but by Camels\nJourneys only. As to its breadth, _Leo Africanus_ says, _p._ 296, it is\nfrom _East_ to _West_ 50 Miles, being narrow towards the _South_, but\nbroader to the _North_ towards the _Mediterranean_. _Sandys_ likewise,\n_p._ 72. says, That by reason of its being so contracted among barren\nMountains, it is in many Places hardly 4, in few above 8 Miles broad,\ntill not far above _Cairo_ it begins by degrees to enlarge it self, and\nso continues even to the Sea, being between _Rosetta_ and _Damiata_,\nwhich stand on the _West_ and _East_-Confines of that which is\noverflow\u2019d by the natural Course of the River, 140 Miles, and from\n_Rosetta_ to _Alexandria_ 30.\n\n[Sidenote: Antient and modern _Division_.]\n\nConcerning the Division of this Country, the Ancients have taken\noccasion to divide it first into high and low, and then into high,\nmiddle and low; the higher they call\u2019d _Thebais_, from a Place call\u2019d\n_Thebes_, at present _Saida_; the middle they nam\u2019d _Septanomos_, from\nthe seven _Nomi_, Provostships or Governments it contain\u2019d, at present\n_Bechira_ or _Demesor_; the lower and more particular _Egypt_ they\ncall\u2019d _Delta_, from its likeness to the Figure of the _Greek_ Letter \u0394.\n_Egypt_, according to _Sandys_, p. 85. is now divided into three Parts\nor Provinces; that which lies _South_ of _Cairo_ is call\u2019d _Sahid_, that\nbetween _Cairo_, _Rosetta_ and _Alexandria_, _Errif_, that between\n_Cairo_, _Damiata_ and _Tenese_, _Maremnia_, _Bechiria_: The _Pharaohs_\nand _Egyptian_ Nobility resided in _Saida_, the _Ptolomies_ in _Errif_,\nand the _Romans_ and _Greeks_ along the Sea-Coasts.\n\n[Sidenote: The River _Nile_.]\n\nI must now proceed to speak of the River _Nile_, which crossing great\npart of _\u00c6thiopia_, and then entring _Egypt_, runs the whole length of\nthat Kingdom, and after dividing and spreading it self into many\nBranches, ends in the _Mediterranean Sea_. This River was thought by the\nAncients not to have its equal, and is still reputed one of the most\nconsiderable of the World, having somewhat wonderful and peculiar to it\nself, whether one considers its _Source_ or _Effects_. To this River\n_Egypt_ ows its Fertility, and its Inhabitants the greatest of\nFelicities, their Health and Fortunes, yet neither could their rich\nPrinces or wise Priests ever discover its _Source_ or _Origin_. \u2019Tis\nthis has baffl\u2019d the greatest Philosophers, and withstood the Attempts\nof all their Kings, _Roman_ Emperors, Sultans and other Potentates, who,\nnotwithstanding they endeavour\u2019d it with vast Expenses, always prov\u2019d\nunsuccessful: Thus _Sesostris_, _Ptolemy_ and _Cyrus_ sought for it in\nvain; _Alexander_ the Great consulted the Oracle of _Jupiter Ammon_ in\norder to find it out, and _Cambyses_, as _Strabo_ witnesses, spent a\nwhole Year to the same purpose, yet both were disappointed: _Julius\nC\u00e6sar_ also, if we may believe _Lucan_, said, He would have given over\nhis pursuit of the Civil War, could he but have been sure to find out\nthis Secret, yet has its Spring-Head remain\u2019d undiscover\u2019d till of late\nYears, when it was happily pitch\u2019d upon by the _Portugueses_, which\nmakes me of the Opinion of _Le Bruyn_, That no Persons are more capable\nof making these Searches and Discoveries than the _Roman Missionaries_;\nfor on one hand they make it their Duty and perpetual Employment to go\nabout everywhere gaining Proselites, and subjecting them to the See of\n_Rome_, and on the other, under pretence of Devotion, and by virtue of\ntheir poor and simple Habit, may easily penetrate the most remote\nCountries, inaccessible to other Travellers by reason of the Dangers\nthat are to be met with. Now \u2019tis certain almost all those Missionaries,\nespecially the _Jesuites_, are most capable of making these Searches, by\nreason of their insinuating and cunning Ways, so that making it their\nBusiness, as they commonly do, they must be most likely to succeed\ntherein; \u2019tis therefore to their Care and Pains we are indebted for two\nconsiderable Discoveries, of the Source and Rise of this River; the\nfirst made by _Peter Pais_, and the second by Father _Telles_ a Jesuit,\nwhich last being the shorter Account, yet no less Correct, I shall here\ninsert it as he has given it us in his History of _\u00c6thiopia_, printed at\n_Lisbon_.\n\n[Sidenote: The Rise and Course of the River _Nile_.]\n\n_In the Kingdom of_ Gojam, _about_ 12 _Degrees from the Equinoctial\ntowards the_ West, _and in the Province of_ Sacahala, _inhabited by the_\nAgaus, _in a Field of no great extent, incompass\u2019d by many high\nMountains, is a small Lake, over which one may cast a Stone, full of\nBushes and low Trees, whereof the Roots are so thick and intangl\u2019d, that\nin Summer one may pass over them dry shod. In the middle of this Lake\nare two great and deep Fountains very near each other, whence issues out\na clear Water that runs under these Bushes and Shrubs, in two several\nChannels. Towards the_ East, _and about the distance of a Musket-Shot,\nthey turn to the_ North. _About half a Mile from thence there appears a\ngreat deal of Water, and a considerable River, into which run many other\nStreams. About 15 Miles farther it receives another larger Water call\u2019d_\nGema, _which looses then its Name. A little farther, turning towards\nthe_ East, _it receives two other considerable Streams call\u2019d_ Kelti\n_and_ Branti: _Near this Place is the first fall of the River; not much\nfarther running towards the_ East, _it enters the Lake of the_ Abyssins,\n_nam\u2019d_ Bahr Dembea, _or the Sea of_ Dembea. _When it has pass\u2019d through\nthis Lake, without mingling with its Waters, it receives many other\ngreat Rivers, and chiefly the River_ Tekeze _near_ Egypt. _So soon as_\nNile _is out of the Lake_ Dembea, _it turns to the_ South-East, _leaving\non the left the Kingdoms of_ Beg-amidr, Amhara _and_ Voleca; _afterwards\nrunning towards the_ South, _it has on the_ South-East _the Kingdom of_\nSauva, _and then turning again to_ East-North-East, _has on the_ South,\nGanz, Gafata _and_ Bizamo, _passing through the Countries of_ Gonga\n_and_ Gafre; _a little farther it passes by_ Fascalo, _then enters the\nCountry of_ Funch _or_ Nubia, _whence it runs into_ Egypt, _as Father_\nTelles _affirms_. But how it is there distributed and divided, I shall\nshew by and by, after I have mention\u2019d two of its Principal _Cataracts_\nor _Cascades_ of a surprizing Nature.\n\n[Sidenote: Its _Cataracts_.]\n\nOne of these is at _Ilack_, in _Numidia_, and the other above _Siene_ in\n_Egypt_, being 12 Days Journey from each other. _Ptolomy_ calls the most\nSouthern, the _Great Cataract_, and the other, which he places about\n_Siene_, now _Assuan_, the _Lesser_. This falls about 50 foot, but the\nother three times as high, which last rouling off the Rocks into a vast\nAbyss, the Waters, says _Sandys_, p. 73. make such a roaring Noise, that\na Colony, planted there by the _Persians_, were made almost Deaf with\nit, and glad to abandon their Habitations, tho\u2019 otherwise plentifully\nprovided with all Necessaries of Life. The adjoyning People nevertheless\nare of that incredible boldness, that daring to commit themselves in\nlittle Boats (capable of holding only two, whereof the one Steers and\nthe other Rows) unto the raging Current, and impetuous Eddies, have been\nseen to pass the Streights of the Rocks by little Channels, and at\nlength to rush down with the Stream, to the amazement of all Beholders,\nwho giving them up for lost, beheld them a while after as if shot out of\nan Engin, far from the place of their Fall, rowing safely in the\nasswaged Waters; but _Danet_ will not allow the Noise made by the\nCataracts, renders the neighbouring Inhabitants Deaf, tho\u2019 the same may\nbe heard 3 Days Journey off, and the Waters which rush down appear like\nSmoak, being forc\u2019d with so great a violence, that they form a kind of\nArch, and leave so great a space between, that a Man may pass it without\nbeing wet: There are also Seats cut under the Rocks, where Travellers\nmay rest themselves.\n\nThe other _Cascade_, as _Sandys_, p. 73. tells us, is a little above the\nplace where once stood the City _Elephantis_: There two pointed Rocks\nnam\u2019d _Crophi_ and _Mophi_, or the Veins of _Nilus_, lift up their\neminent Heads, making the lesser Cataract by falling down with a furious\nCascade into the upper _Egypt_; then running from _South_ to _North_\nvery leisurely, it divides its self into two navigable Branches. That\ntowards the _East_ runs into the Midland Sea near _Damiata_, heretofore\n_Pelusium_, while the other inclining to the _West_, and formerly call\u2019d\n_Canopus_, falls into the self same Sea a little below _Rosetta_,\nmaking, of the richest Portion of the Land of _Egypt_, a triangular\nIsland, call\u2019d _Delta_, in that being thus inclos\u2019d between these two\nBranches and the Sea, it bears the form of that Letter. Two other\nBranches there are which run between these, but poor in Water, besides\ndivers Channels cut by the Labour of Man, for better Conveyance during\nthe Time of Inundation.\n\n[Sidenote: Its _Ostiaries_ or _Mouths_.]\n\n_Herodotus_ and _Strabo_ reckon up seven Mouths of the _Nile_, but\n_Egypt_ has been so much chang\u2019d since their Time, that there is hardly\nany appearance or remembrance of the seven Cities they mention.\n_Ptolemy_, in his Geography, expresly gives the names of nine; but\nsurely most of them must have been stop\u2019d up by the Sands, since at\npresent there are but three or four at most, as is affirm\u2019d by _William_\nArch-Bishop of _Tyre_, in his IX. Book, _De Bell. Sac._ cap. 33. and by\n_Le Bruyn_ in his Voyage to the _Levant_, p. 161. who went on purpose to\nmake such Discoveries. But this is however remarkable, that the fresh\nWaters of the _Nile_, keeping themselves united in a Body, and falling\ninto the salt Water or Sea, change the Colour of the _Mediterranean_\nfarther than any part thereof can be seen from the Shore. [Sidenote: Its\n_Inundation_.] Yet amongst all the Misteries of Nature, none is more\nwonderful than the Overflowing of this River, nor any Thing more\nBeneficial; since to this alone the Inhabitants owe not only their\nRiches but their Health, the most malignant Diseases immediately ceasing\nat the Approach of it, and Famine and Dearth are as quickly expell\u2019d. It\nbrings a Mirth and Joy to those People, and of a meer Desart it was\nbefore, for such is _Egypt_ unwater\u2019d by the _Nile_, makes that Country\nthe most fruitful of any in the habitable World.\n\nNow the Earth, which had been so long scorch\u2019d by the violent heat of\nthe Sun, is plentifully refresh\u2019d with abundant Waters, and the very\nCattel seem to rejoyce at the approaching verdant Season: Boats are\nrow\u2019d where not long before Men trod, and the Waters fill up the dusty\nChannels and long empty\u2019d Cisterns, covering in many Places the whole\nsuperficies of the Land, making it appear as a troubl\u2019d Lake. Nor is\nthis an unpleasant sight to the Natives, who think the less they see of\ntheir Country, the more their Comfort will be. During this Inundation\nthey keep their Beasts and Cattel on the tops of such little Hills, as\neither the Providence of Nature, or Industry of Man has prepar\u2019d, where\nthey abide, waiting patiently for the decrease of the Waters. On these\nHills also stand most of their Towns and Villages, appearing, in the\ntime of the Flood; like so many Islands, the People in the mean Time\nholding Commerce and continual Traffick, by intercourse of Boats and\nShallops, in which they transport their marketable Commodities from one\nPlace to another.\n\n[Sidenote: Time of its Increase.]\n\nThis Increase of Waters begins about the 16th or 17th of _June_, when\nthe _Nile_ swells above its Banks for the space of 40 Days, and in as\nmany more gathers its Waters again to their proper Bounds; so that its\ngreatest height is about the end of _July_, and decrease about the\nbeginning of _September_. If it begins sooner or later, the People give\nJudgment whether there will be more or less Water, and consequently are\nadvertis\u2019d to the end they may take Order for what they have to do. The\nIncrease is known by certain Pillars in their Towns, and particularly in\nthe Castle of _Roude_, which stands in a little Isle opposite to old\n_Cairo_, where the _Bassa_ resides, during the Solemnity of opening the\n_Khalis_ or Channel, which passes thro\u2019 and fills the Cisterns of _Grand\nCairo_. It is also known in the Fields by _Asps_, _Tortoises_,\n_Crawfish_, _Crocodiles_, &c. who remove their Eggs or Young from the\nBanks of the _Nile_, immediately before the Inundation, and lay them up\nwhere they may be preserv\u2019d.\n\n[Sidenote: Its Effects.]\n\nNow answerable to the Increase of this River is the Plenty or Scarcity\nof the succeeding Year. _Heylin_ in his Cosmography writes, If it flow\nnot to the height of 15 Cubits, then the Earth will be deficient in her\nAbundance or Increase for want of Moisture; and if it surmount the\nsuperficies of the Earth, more than 17 Cubits, then, like a drunken Man,\nit cannot produce its natural Operation, having its Stomach cloy\u2019d and\nsurcharg\u2019d as it were with too much Liquor; but if a moderate flowing\nhappen, then can no Country boast of a like Fertility, the Flood\nbringing with it both Earth and Water into a sandy and thirsty Soil,\nwhich as well manures as moistens it with the Fat and pregnant Slime it\nleaves behind, and, as I said before, produces both Riches and Health;\nfor the _Plague_, which here oftentimes miserably rages, upon the first\nDay of the Flood instantly ceases, insomuch, that whereas 500 had died\nat _Cairo_ the Day before, on the Day following there dies not one Man.\nBut if it at any Time happens that the River does not thus overflow the\nCountry, then is it commonly the fore-runner of a following Dearth.\nThus, when this River flows but to 16 Degrees, they fear a Famine, but\nwhen it comes to 23, \u2019tis a sign of a good Year, whereas when \u2019tis too\nhigh the Inundation is dangerous. _Thevenot_ says, If it rises but to 16\nFoot, a Famine unavoidably follows for want of Water; and if it swells\nto 24, there will be a Dearth, because the Seed-Time must be lost. There\nare besides many other rare Properties belonging to this River, which to\nrelate would make my Digression too long, and my intent was only to\nmention such Things as chiefly tend to a Natural History, among which,\nthose curious Observations made by Father _Vansleb_ are most to my\npurpose, which therefore I shall insert as follows:\n\n[Sidenote: Remarkable _Observations_ on the _Nile_.]\n\n_This is remarkable of_ Nile, _says my Author, That it begins to\nincrease and decrease on a certain Day, and that when it first\nincreases, it grows green and afterwards appears red: The Day on which\nit begins to increase is Yearly the_ 12th _of_ June, _according to the_\nCopties _Account, or the_ 17th _according to Ours, when the Natives\nobserve the Feast of St._ Michael _the Arch-Angel, on which Feast the\nDrops begin to fall: Now these Drops, according to the Opinion of the\nInhabitants, are Tokens of the Mercies and Blessings of GOD. They\nbelieve GOD sends the Arch-Angel, St._ Michael, _on that Day to cause\nthe River to be Fruitful; this is the common sentiment the People have,\nbut the Learned say, these Drops are a kind of Dew, which falls towards\nthe last quarter of the Night, near the Morning, and causes the River to\nbe Fertile, Purifies the Air from all Infection of_ Camsin, _and gives\nStrength and Virtue to whatever it falls upon_.\n\n[Sidenote: _Cause_ of its _Fertility_.]\n\n_These Drops are doubtless the sole Cause of the Fertility of the_ Nile;\n_for as soon as the Dew is fallen, the Waters begin to corrupt and turn\nof a greenish Colour: This Colour increases more and more till the River\nappears as a Lake cover\u2019d all over with Moss; this Colour is to be seen\nnot only in its great Channel, but also in all the Bounds and Branches\nthat come from it, the Cisterns only preserving their Water pure; some\nYears this green Colour continues about 20 Days, and sometimes longer,\nbut never above 40. The_ Egyptians _call this Time_ il chadraviat, _for\nthen they suffer much, the Water being corrupt and unwholesome, and\nbecause good Water is very scarce. These Drops or Dew purifie the Air,\nfor so soon as ever they begin to fall, the_ Plague _ceases to be\nmortal, none die of it; the Air becomes wholesome, all Diseases are\ndisarm\u2019d, and if any Person happens to be sick of it, he shall be sure\nnot to die. This Dew gives Life to every Thing, and when it falls on the\nWheat, causes it to continue many Years without Corruption or Worms, nay\nmakes it far more Nourishing than any Corn on which it has never come.\nFor this Reason the Natives never house the_ Grand Signiors _Corn till\nthis Dew be fallen, to the end it may keep the longer free from Worms_.\n\n[Sidenote: Its _Increase_.]\n\n_The Increase of this River proceeds from several Causes; the first and\nchiefest of which, is the Fermentation caused therein by this Dew, which\nfalls precisely at the Time before-mention\u2019d. The continual Rains of_\n\u00c6thiopia, _that come in_ July, August _and_ September, _which is the\nWinter Quarter of this Country, together with the great Torrents of\nWater that rush down from the Mountains, into the Rivers that flow into\nthe_ Nile, _may be look\u2019d on as another Cause of its Increase; for I\ncannot conceive the Fermentation can last 100 Days, and singly cause it\nto increase so much as it is wont. The third Cause are the Westerly\nWinds call\u2019d_ Maestrals, _and by the_ Egyptians Maltem, _which begin\nabout 12 Days before the Dew comes, and continue about four Months\nwithout Cessation; they blow directly into the_ Nile, _and hinder the\nfresh Water from coming out, so that it returns back, which causes the\nRiver to swell. So soon as the green Colour is gone, the River begins to\nturn red and very muddy; \u2019tis then no doubt the Fermentation is past,\nand the Waters of_ \u00c6thiopia _are arriv\u2019d in_ Egypt, _which are of that\nColour, by reason of the red Earth the furious Torrents from the\nMountains carry along with them; for \u2019tis not probable the Land of_\nEgypt, _which is very black, should give that Tincture. In the Year_\n1673, _at the beginning of_ July, _the Water began to turn red, which\ncontinu\u2019d to the end of_ December, _the Time the River ordinarily\nreturns to its usual bigness. The_ Egyptians _have an Art to make this\nmuddy Water as clear as Cristal; so soon as the Water-Bearers have\nfill\u2019d their Vessels, they rub them in the inside with a Paste made of\npounded Almonds, which in a short Time causes the Water to become very\nclear. In such Places where this Paste is not to be had, they use\ninstead of it the Kernels of Apricocks, pounded after the same manner,\nand some say the Flower of little Beans will have the same Effect._\n\n[Sidenote: _Operation_ of its _Waters_.]\n\n_The Waters of this River have several Operations, for_, First, _They\nbring a Loosness on new Comers, in case the Parties drink them at their\nfirst arrival, and it continues about eight Days_. Secondly, _They cause\nan Itching in the Skin, which troubles those that drink them when the\nRiver increases: This Itch is very small, appearing first about the\nArms, then on the Stomach, and afterwards spreading all over the Body,\nwhich causes grievous Pain. This Itch comes not only on such as have\ndrunk of the River, but such as drink out of the Cisterns fill\u2019d with\nRiver-Water; it lasts about six Weeks._ Thirdly, _About the Months of_\nJune, July, August _and_ September _it turns into Sweat, but is not so\nin any other Time of the Year_. Fourthly, _When this Water covers the\nEarth, it fattens the Land with the Slime it leaves behind. Monsieur_\nThevenot _is mistaken in his Travels into the_ Levant, _where he says,\nThis Slime makes the Ground so fat, that if Sand were not mingl\u2019d with\nit, it would Rot and Choak whatever is put into it; and that in_ Egypt\n_they take as much Pains to carry Sand upon their Land, as we do to lay\nDung. This is not generally so, for they never use Sand but for Melons,\nCucumbers, and such like Fruits, which grow best in sandy Grounds; they\nnever use it for other Fruits and Grains._ Thus far _Vansleb_.\n\n[Sidenote: Their _Virtues_ and _Goodness_.]\n\n_Sandys_, speaking in Commendation of these Waters, says, They procure\nliberal Urine, curing Pains in the Kidnies, and are a most sovereign\nRemedy against the _Hypocondriacus Affectus_, or Wind-Melancholy. They\nare not unpleasantly cold, but of all others the most sweet and\nwholsome, by reason of their being well concocted by the Sun, which at\nall Times is, in some part or other, directly over them, and by the\nlength of their Course, running from _South_ to _North_, besides\n_Ambages_ above 41 Degrees, so that from this River there ascend no\nVapours, the Humour being rarifi\u2019d by so long a Progress, which tho\u2019\nexhal\u2019d, assumes no visible Body, but undistinguishably mixes with the\npure Air, agreeing with the same in tenuity. _Thevenot_ speaks much to\nthe same purpose in his Travels to the _Levant_, fol. 245. where he\nsays, This Water is so wholsome, it never does any harm, tho\u2019 drank to\nnever so great a degree, by reason it comes a great way over Land, to\nwit, from _\u00c6thiopia_, so that in so long a Course, thro\u2019 so hot a\nCountry, the Sun has Time to correct and purifie it from all Crudities,\nand indeed it is sweated out as fast as one drinks it.\n\n[Sidenote: Used instead of _Drink_.]\n\nThey have no other Water to drink in _Egypt_, therefore most of their\nCities, Towns and Villages stand on the Borders of this River; there are\nalso many Canals and deep Ponds which have been caus\u2019d to be cut at\nconvenient Distances, by the Care and Magnificence of their Kings, for\nthe Refreshment and Use of the People, who indeed need no other Drink.\nThe Waters of this River are of such excellent Taste and Virtue, that\nwhen _Pescennius Niger_ heard his Souldiers murmur for want of Wine, he\nthus reply\u2019d, _What! crave ye Wine and yet have_ Nile _to drink of?_ The\nfirst Kings of _Egypt_ made such account of them, that they almost drank\nnothing else; and when _Ptolomy Philadelphus_ marry\u2019d his Daughter\n_Berenice_ to _Antiochus Theos_, King of _Assyria_, he gave orders that\nfrom Time to Time the Waters of _Nile_ should be carry\u2019d her, that she\nmight drink no other Liquor. And indeed all Authors agree these Waters\nare sweet, healthful and nourishing, and that they keep a long Time\nwithout corrupting, for being left to settle but a small Season, they\nbecome clean, clear, and so sweet and pleasant, that they excel all\nothers for smoothness and flavour. _Gabriel Sionata_ in his Tract _De\nMoribus Orientalium_, p. 27. observes, That the Waters of _Nile_, being\nonly kept in Pans three Days, and during that Time expos\u2019d to the heat\nof the Sun, turn to a pure white Salt; so that the Land of _Egypt_ has\nan inexhaustible supply of that which is so needful for the Life of Man,\nand that at small Expence. Moreover, whatever is here valuable proceeds\nfrom the Munificence of this River, whose Annual overflow is the only\nCause of that wonderful Fertility of the Soil of this Country, which is\nso great that it is rather to be admir\u2019d than describ\u2019d.\n\n[Sidenote: Fertility of _Egypt_.]\n\nIn Times past it was reputed the Granary of the whole World, insomuch,\nthat it was not thought possible for the _Roman_ Empire to subsist\nwithout its affluence. Also, after _Selimus_ Emperor of the _Turks_ had\nconquer\u2019d this Country, he was heard to say, That now he had taken a\nFarm would plentifully feed his _Jemoglans_. Monsieur _Thevenot_ says,\n_Egypt_ may well be stil\u2019d an Earthly Paradise; for so great is its\nincrease, that in many Places they reap two considerable Crops a Year;\nHay they mow four Times, and as for Pease, Beans, and other Garden-Ware,\nthose grow spontaneously all the Year round. All kinds of Fruit are\nexceeding plentiful, Grapes only excepted, which it may be Nature keeps\nback as thinking the Natives of _Egypt_ can want no Wine, since they\nhave so good Water. In a Word, _Lucan_ thus characterizes this Country:\n\n _Terra suis contenta Bonis, non indiga Mercis\n Aut_ Jovis, _in Solo tanta est fiducia_ Nilo.\n\n A Land that needs nor Trade nor Rain, a Soil\n Pleas\u2019d in it self as confident in _Nile_.\n\n[Sidenote: The _Red Sea_.]\n\nNext we shall speak of the _Red Sea_, as having been so very Famous,\nboth for the miraculous Passage of the _Israelites_ as upon dry Land,\nand the drowning of _Pharaoh Cenchres_, and all his Followers, as\nlikewise for that thro\u2019 it the Spices of _India_ and _Arabia_ were first\nbrought to _Alexandria_, and thence dispers\u2019d by the _Venetians_\nthroughout all _Europe_, _Africa_ and _America_, as _Heylin_, p. 852.\ntestifies. The _Turks_ call this Sea the _Gulf_ of _Mecca_, and the\nAncients nam\u2019d it the _Arabian Gulf_ or _Red Sea_, the reason of which\nlast, see in Sir _Thomas Brown_\u2019s _Vulgar Errors_, p. 261 and 262. who\nalso tells us several Princes have attempted to cut thro\u2019 the _Isthmus_,\nor narrow Tract of Land, that parts the _Arabian_ and _Mediterranean\nSeas_, but whose intent was not immediately to unite those Waters, but\nto make a Navigable Channel betwixt the former and the _Nile_, the Marks\nwhereof remain to this Day. This was first attempted by _Sesostris_ King\nof _Egypt_, and afterwards by _Darius_ King of _Persia_, but, for fear\nof drowning the Country, at length relinquish\u2019d by them both; yet the\nsame Thing was long after re-attempted, and in some measure effected by\n_Ptolomy Philadelphus_. Now the _Grand Signior_, who is Lord of all this\nCountry, conveys his Gallies into the _Red Sea_ by the _Nile_; for\nbringing them down to _Grand Cairo_, they are there taken to pieces,\ncarry\u2019d upon Camels Backs, and afterwards put together again at _Sues_,\nhis Port and Naval Station for that Sea, whereby he in effect puts the\nDesign of _Cleopatra_ in execution, who after the Battle at _Actium_, in\na different manner, would have convey\u2019d her Gallies into the _Red Sea_.\nHere, as the same Author affirms, Coral grows in great abundance.\n\n[Sidenote: The _Lake_ of _M\u0153ris_.]\n\nAs concerning the Lakes of _Egypt_, that of King _M\u0153ris_ is not only the\nmost admirable, but likewise the largest of all, denominated after his\nown Name, as is testify\u2019d by _Herodotus_, _Diodorus Siculus_ and\n_Pliny_; a Work the most useful and wonderful, says _Greaves_ in his\n_Pyramidographia_, p. 11. if rightly consider\u2019d, that ever was attempted\nby Man. In the midst of this Lake that King erected two _Pyramids_, one\nin Memory of himself, and the other of his Wife, each being 600 Feet in\nheight. The Description of both these and of this Lake we have in\n_Herodotus_; the latter we find also in _Strabo_, but no where so fully\nas in _Diodorus Siculus_, Lib. 1. therefore I shall relate his Words:\n_Ten Sch\u00e6nes_ (600 Furlongs, tho\u2019 _Strabo_ and _Artemidorus_ before him\nobserve a difference of _Sch\u00e6nes_ in _Egypt_) _above the City_ Memphis,\nM\u0153ris _dug a Lake of admirable Use, the Greatness of which is\nincredible, the Circumference of it being said to be 3600 Furlongs, and\nthe Depth in many Places 50 Fathom (200 Cubits or 300 Feet.) Now who\nthat shall seriously consider the vastness of this Work, can forbear\nasking how many Myriads of Men were employ\u2019d on it, and in how many\nYears they accomplish\u2019d it? The common Benefit of this Undertaking to\nthose that inhabit_ Egypt, _as also the Wisdom of its Royal Contriver,\nno Man can sufficiently admire; for since the increase of_ Nile _is not\nalways the same, and that the Country is ever made more Fertile by its\nmoderate Rise, this King contriv\u2019d a Lake to receive the superfluity of\nthe Water, that neither the greatness of the Inundation unseasonably\ndrowning the Country, might occasion Marshes or Lakes, nor the Rivers\nflowing less than required, corrupt the Fruits for want of Water. This\nPrince therefore caus\u2019d a Ditch to be cut from the River_ Nile _to this\nLake, 80 Furlongs long and 300 Feet broad, by which, sometimes receiving\nin, and sometimes letting out the Water, he exhibited a seasonable\nquantity thereof to the Husbandmen, the mouth of this Ditch being\nsometimes open\u2019d and sometimes shut, yet both not without much Art and\ngreat Expence, for he that would either open the_ Sluces _or shut them,\nwas under a necessity of expending at least 50 Talents. This Lake, thus\nbenefiting the_ Egyptians, _has continu\u2019d even to our Times, and from\nits Author is at this Day call\u2019d_, The Lake of _M\u0153ris. He left a dry\nplace in the midst, on which he built a_ Sepulcher _and two_ Pyramids,\n_each a Furlong high; one of these he made for himself, and the other\nfor his Wife, placing on each a Marble Statue sitting on a Throne,\nimagining that by these Works he should transmit to Posterity an\nindelible Remembrance of his Worth. The Revenue arising from the Fish of\nthis Lake he gave to his Wife for her Unguents and other Ornaments,\nwhich is said to have been not less worth to her than a Talent a Day;\nfor according to common report there are 22 sorts of Fish in it, which\nare taken in such huge quantities, that those who are perpetually\nemploy\u2019d in salting them, of which there is a very large number, can\nhardly dispatch the Work._ Thus far _Diodorus Siculus_, whose\nDescription of this Lake, as it is much fuller than that of _Herodotus_,\nso _Herodotus_, Lib. 2. has this memorable Observation which _Diodorus_\nomitted. _He says this Lake was made by Hand, as is apparent, because\nalmost in the midst of it there stand two_ Pyramids, _50 Fathoms above\nWater and as many under: On each of these there is a_ Colossus _of\nStone, sitting on a Throne; so that by this means, these_ Pyramids _must\nin all be 100 Fathoms high_. _Strabo_ likewise, _Lib._ 17. says, _This\nLake is wonderful, being like a Sea both for largeness and Colour_.\n\n[Sidenote: The _Dead Sea_ or _Lake Asphaltites_.]\n\nBut now I am speaking of Seas and Lakes I will mention one more, which\ntho\u2019 not in _Egypt_ but in _Palestine_, is not yet above 2 _Italian_\nMiles off _Damiata_, as _Le Bruyn_, p. 138. assures us. This Lake is\nvery beneficial as well to the _Holy Land_, in that it plentifully\nfurnishes that Country with Salt, as to _Egypt_, by reason of its large\nstore of Bituminous Matter, of great use in _Embalming_: By some it is\ncall\u2019d _Mare Mortuum_, and by others the _Lake Asphaltites_. The Name of\nthis Sea is suppos\u2019d to have been given it from its largeness and\nsaltness, being 70 Miles long and 16 broad, and so extream salt, that\nits Water burns like Fire when tasted, and boils up weighty Bodies,\ninsomuch that whatever living Creature is thrown into it, sinks not\neasily. It is call\u2019d the _Dead Sea_, perhaps from its heavy Waters\nhardly to be mov\u2019d by the Winds, or else because it has no visible\nefflux into the Ocean, nor is at all increas\u2019d by the River _Jordan_,\nand many other Waters that flow into it, or _Thirdly_, In that no living\nCreature can breath in it, but is on the contrary suffocated by its\nBituminous Steams, the great abundance whereof also occasions it to be\ncall\u2019d _Lacus Asphaltites_. Now of this _Asphaltum_ or _Bitumen_ there\nare several Camel-Loads taken out of it Dayly, as _Thevenot_ assures us,\nwhich raise a very great Revenue. _Diodorus Siculus_ moreover tells us,\nthere rise such large pieces of _Bitumen_ out of the midst this Lake, as\nare 2 or 300 Feet square; the greater sort the Inhabitants term Bulls,\nand the lesser Calves, which, swimming on the surface of the Water,\nappear at a distance like so many Islands. The Time of the Lakes\nthrowing up this _Bitumen_, which is Yearly, may be perceiv\u2019d above 20\nDays before it comes; for everywhere round, for many Furlongs, a Steam\narises with great stench, which changes the natural Colour of all Gold,\nSilver or Brass near it, till it be again exhal\u2019d; and inasmuch as all\nadjoyning Parts are thus corrupted with the heat and stench of this\nLake, the Inhabitants are commonly infected with Diseases, and their\nLives thereby shortn\u2019d. This was once a fruitful Valley, compar\u2019d for\ndelightfulness with Paradise, and call\u2019d _Pentapolis_ from its five\nCities; but which being destroy\u2019d by Fire from Heaven, it was thereupon\nconverted into this filthy Lake and barren Desolation which surrounds\nit, a fearful Monument of Divine Wrath, for the Wickedness of _Sodom_\nand _Gomorrha_, two of these five Cities, from the former of which it is\nalso call\u2019d the _Lake_ of _Sodom_. But I make mention of this Lake\nchiefly for the sake of its _Asphaltum_, so much us\u2019d in the\n_Embalmings_ of the _Egyptians_, and not that its stench can any ways\nincommode or prove unhealthful to _Egypt_; for that Country has neither\nSeas Lakes nor Rivers less prejudicial or more beneficial than the\n_Nile_, a River sufficient of it self to water the Country, fertilize\nits Soil, and thereby render its Inhabitants both chearful and healthy.\n\n[Sidenote: Climate of _Egypt_.]\n\nAnother Thing to be consider\u2019d, as very useful in the _Natural History_\nof _Embalming_, is the Climate of _Egypt_, whether hot or cold, dry or\nmoist, or compriz\u2019d under other general Heads, such as those of the\n_Heavens_, _Air_, _Water_, _Earth_, _Winds_, _Seasons_, &c. which\nQualities, as they are in great measure occasion\u2019d by the _Nile_, so are\nthey also best explain\u2019d by setting forth those of that River, with\ntheir Effects; for _Egypt_ by reason of its Southerly Situation is very\nhot, and during the whole Summer almost insupportable, which being\nfarther increas\u2019d by the reflexion of the Sun on its sandy Soil, renders\nthe Air so exceedingly warm that one can hardly breath in it, which is\nindeed one of the greatest Inconveniencies _Egypt_ lies under. This heat\nunavoidably dries up all the Rivers for near six Months together, so\nthat the People must of necessity die with Famine, did not the _Nile_\noverflow and fill up their empty Channels, thereby relieving them,\nthirsty as their Soil. Now the Property of this River is the more\nremarkable, in that it differs from those of all others, which are only\nfull in Winter; whereas, on the contrary, this overflows in Summer, when\nthere is most occasion for it, as if purposely design\u2019d by Providence to\nsave a famish\u2019d and scorch\u2019d Country. Moreover this is worth taking\nnotice of, that the Soil of _Egypt_ being naturally Sandy and Steril,\nand withal very dry and scorch\u2019d, is by means of the overflowing of\n_Nile_ sufficiently water\u2019d, and by the fat Mud it leaves behind made\nvery Fertile and fit for Tillage.\n\n[Sidenote: The _Air_ very hot.]\n\nThe Air also of this Country, especially about _Cairo_, and farther\ntowards the _South_, because so near the Line, is extream hot, for\nthere, says _Ogilby_ in his Description of _Egypt_, p. 115. the Sun\ncasts its Beams perpendicularly from _Cancer_, during which Time of\nviolent Heat the People are wont to dwell in Caverns; nay in _Cairo_, in\nthe midst of every House, there are Wells with Water in them, which not\nonly cool the Mansions but refresh their Inhabitants: They have likewise\ncontriv\u2019d large Pipes or Funnels in the midst of their Houses, which\nstanding right up into the Air, with broad Mouths like Bells, and lying\nopen to the _North_, receive the cool Air, which is thereby sent down\ninto the lowermost Rooms. For shade also in the Streets, every Dwelling\nhas a broad Penthouse; and for further refreshment the Inhabitants use\nBathing, having curious Bagnio\u2019s of fresh and clear Water from the River\n_Nile_, without any mixture either of Herbs or medicinal Ingredients.\n\n[Sidenote: Cool\u2019d by the _Nile_ and Annual _Winds_.]\n\nThe Heat of this Country is moreover somewhat moderated by the\noverflowing of _Nile_, and the continual blowing of cool Northerly\nWinds, otherwise it would be so vehement, neither Man nor Beast could be\nable to breath in it. In Winter the Air is _hot_ and _dry_, tho\u2019\nsometimes a little _cool_, yet generally extream hot, and more\nprejudicial to the Head than any other part of the Body. _Sandys_ says,\np. 76. It is as hot with them in the depth of _Winter_, as with us in\nthe midst of _July_. The Air a Nights is cool, which after Sun-rising\nbecomes a little warm, at Noon very hot, but at Night returns to be cold\nagain, so that its inequality breeds many Diseases; nevertheless, in as\nmuch as it is exceeding Serene, being constantly free both from Rain,\nClouds, Mists, Fogs, Hail, Snow, _&c._ which rarely happen, it is\naccounted very healthful; and in this Sense we must take _Herodotus_\nLib. 2. where he says, _The_ Egyptians _are the Healthiest People of the\nWorld, by reason of the immutability of their Air_. But that it Rains,\nHails and Snows sometimes in that Country, tho\u2019 many of the Ancients\ndeny it, is plainly confirm\u2019d by several modern Writers, wherefore Sir\n_Thomas Brown_ places that assertion among his Vulgar Errors, and _p._\n260 thus confutes it. _\u2019Tis confirm\u2019d_, says he, _by many, and believ\u2019d\nby most, that it never Rains in_ Egypt, _the River_ Nile _plentifully\nsupplying that Defect, and bountifully requiting it by its Inundation;\nyet this must be understood in a qualify\u2019d Sense, that is, that it Rains\nthere but seldom in Summer, and very rarely in Winter_. [Sidenote: Rain\nin _Egypt_.] But that great Showers do sometimes fall on this Region,\nbesides the Assertion of many Writers, is confirm\u2019d by the Honourable\nand Occular Testimony of Sir _William Paston_, Bar^{t.} who affirms,\nThat not many Years since it rain\u2019d in _Grand Cairo_ for divers Days\ntogether. The same is likewise attested as to other parts of _Egypt_ by\n_Prosper Alpinus_, who liv\u2019d long in that Country, and has left us an\naccurate Treatise of the Medicinal Practice there: _Cairi, raro decidunt\nPluvi\u00e6, Alexandri\u00e6, Pelusiiq; & in omnibus Locis Mari adjacentibus,\npluit largissime & s\u00e6pe_. That is, _It Rains seldom at_ Cairo, _but at_\nAlexandria, Damiata, _and other Places near the Sea, very often and\nplentifully_. The same likewise is to be inferr\u2019d from this Author\nconcerning Snow, _Rarissime Nix, Grando_, &c. _It seldom either Snows or\nHails, wherefore we cannot deny Snow or Hail never to fall because they\nhappen but seldom._ The rarity of them however may be the occasion of\nthat Saying of _Horace_, Lib, 3. Ode 26.\n\n _Memphim carentem Scythonia Nive._\n\n Scorch\u2019d _Memphis_ knows no _Scythian_ Snows.\n\nTo all this may be added the Testimony of the Learn\u2019d Mr. _Greaves_,\nwhose Words, as you may find them, _p._ 74, 75. of his accurate\nDescription of the _Pyramids_, I will here insert, by reason they not\nonly prove these Rains, but likewise impart some curious Observations on\nthe Air of _Egypt_ and _Nile_. _I cannot_, says he, _sufficiently wonder\nat the Ancients who generally deny\u2019d the fall of Rains in_ Egypt.\n_Plato_ in his _Tim\u00e6us_ speaking of this Country, where he had liv\u2019d\nmany Years, writes thus, \u039a\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f74\u03bd \u03b4\u1f72 \u03c4\u1f74\u03bd \u03c7\u03ce\u03c1\u03b1\u03bd \u03bf\u1f54\u03c4\u03b5 \u03c4\u03cc\u03c4\u03b5, \u03bf\u1f54\u03c4\u03b5\n\u1f04\u03bb\u03bb\u03bf\u03c4\u03b5, \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f70\u03c2 \u1f00\u03c1\u03bf\u03cd\u03c1\u03b1\u03c2 \u1f55\u03b4\u03c9\u03c1 \u1f10\u03c0\u03b9\u1fe4\u1fe5\u03b5\u1fd6. _i. e._ But in that Country\nno Rain falls on the Ground at any Time. _Pomponius Mela_ in express\nTerms relates, _That_ Egypt _is_ Terra expers Imbrium, mir\u00e9 tamen\nfertilis; _whereas for two Months_, viz. December _and_ January, _I have\nnot known it Rain so constantly, and with so great impetuosity at_\nLondon, _as I found it to do at_ Alexandria, _the Winds continuing_ N.\nN. W. _which caus\u2019d me to keep a Diary, as well of the Weather as of my\nObservations in Astronomy, and that not only there, but also at_ Grand\nCairo. _My very noble and worthy Friend, Sir_ William Paston, _observ\u2019d\nat the same Time that there fell much Rain; so likewise about the end\nof_ March _following, being at the_ Mummies _somewhat beyond the_\nPyramids _towards the_ South, _there fell a gentle shower of Rain for\nalmost an whole Day together: But it may be the Ancients meant the upper\npart of_ Egypt, _beyond_ Thebes, _about_ Siene, _and near the_ Catadup\u00e6\n_or_ Cataracts _of_ Nile _and not the lower Parts; for there indeed I\nhave been told by the_ Egyptians _it seldom Rains, wherefore_ Seneca\n_Lib._ 4. Natur. Qu\u00e6st. _may have written true, where he says_,\n[Sidenote: Snow in _Egypt_] In ea parte qu\u00e6 in \u00c6thiopiam vergit,\n_speaking of_ Egypt, aut nulli Imbres sunt aut rari. _But where he\nsays_, Alexandri\u00e6 Nives non cadunt, _\u2019tis false; for at my being there\nin_ January _it snow\u2019d one whole Night. However, farther towards the_\nSouth _than_ Egypt, _between the_ Tropicks, _and near the_ Line, _in the\nCountry of_ Abyssinia _or_ \u00c6thiopia, _there falls every Year, for many\nWeeks together, store of Rain, as the_ Abyssins _themselves have related\nat_ Grand Cairo, _which may likewise be confirm\u2019d by_ Josephus Acosta,\n_Lib._ 1. De natur\u00e2 Orbis novi, _where he observes, that in_ Peru _and\nsome other Places, lying in the same Paralel with_ \u00c6thiopia, _they have\nabundance of Rain. [Sidenote: Cause of the Inundation of _Nile_.] This\nthen is the true Cause of the Inundation of_ Nile _in the Summer-Time,\nit being then highest when other Rivers are lowest, and not those which\nare alledg\u2019d by_ Herodotus, Diodorus Siculus, Plutarch, Aristides,\nHeliodorus _and others, who are all extreamly troubl\u2019d to give a Reason\nfor the Inundation of this River, imputing it either to the peculiar\nNature of its Water, the obstruction of it by the_ Etesi\u00e6, _or else to\nthe melting of the Snows in_ \u00c6thiopia, _which however I verily believe\nrarely fall in those hot Countries, where the Natives, by reason of the\nextream Heats, are all Black, and where, if we credit_ Seneca, Argentum\nreplumbatur, _Silver is melted by the scorching Climate, or in a word,\nto some other such like Reasons of small weight. In_ Diodorus Siculus _I\nfind_ Agatharcides Cnidius _giving almost the same Reason I have done,\nwhose Assertion however those Times gave but little credit to, yet does_\nDiodorus _seem to agree with it in these words_, Lib. 1. _Agatharcides\nCnidius_ has come nearest the Truth, he affirming that every Year, in\nthe Mountains about _\u00c6thiopia_, there are continual Rains from the\nSummer Solstice to the Autumnal Equinox, which cause this Inundation of\n_Nile_. _The Time of this is so certain, that I have known the_ Egyptian\n_Astronomers put down many Years before in their_ Ephemerides, That such\na Day of such a Month the _Nile_ will begin to rise. Thus far _Greaves_,\nto which I may add an Experiment of the Lord _Bacon_\u2019s concerning the\nscarcity of Rain in _Egypt_. [Sidenote: An _Experiment_ concerning the\nscarcity of _Rain_ in _Egypt_.] _\u2019Tis strange_, says he, _p._ 161. _of\nhis_ Natural History, _the River_ Nile _overflowing as it does the\nCountry of_ Egypt, _there should nevertheless be little or no Rain known\nin that Country. The Cause must lye either in the Nature of the_ Water,\n_the_ Air, _or of both. As for the_ Water, _it may_, First, _be ascrib\u2019d\nto its long Course; for swift running Waters vapour less than those that\nare standing, as those that have been sometimes boyling on the Fire, do\nnot cast so great a steam as they did at first: Now \u2019tis certain the\nWaters of_ Nile _are sweeter than others in taste, and excellent good\nagainst the_ Stone _and_ Hypocondriacal Melancholy, _which shews they\nare_ Lenifying. Secondly, _The Reason of this Inundation may be, that\nthese Waters running thro\u2019 a Country of a hot_ Climate _and flat,\nwithout shade either from Woods or Hills, the_ Sun _must thereby\nnecessarily have greater power to concoct them. As for the_ Air, _whence\nI conceive this want of Showers chiefly comes, the Cause must be, that\nthe_ Air _of it self is thin and thirsty, and therefore so soon as ever\nit gets any moisture from the_ Water, _it imbibes and disperses it\nthroughout its whole Body, not suffering it to remain in a_ Vapour\n_whereby it might breed_ Rain. Now tho\u2019 it is not to be deny\u2019d that\nRains fall sometimes in _Egypt_, yet this may however be averr\u2019d, that\nthey happen but seldom, therefore the Air must consequently be more\nsettl\u2019d than ours and freer from Vapours, Fogs, or the like, which\nrenders it not only healthful, but very beneficial in preserving and\n_Embalming_ Bodies, they being by nothing so much damnify\u2019d as by\nuncertain Weather, [Sidenote: Moist _Air_ prejudicial to _Embalming_.]\nof which we have too sad Experience in this our moist Climate. We are\ntherefore forc\u2019d to supply the want of this, either by a total exclusion\nof the Air by _Air-Pumps_, by immerging our dead Bodies into Spirituous\nor Balsamic Liquors, or else by driving away all Damps and Moistures by\nmoderate Fires. This every one knows who has been us\u2019d either to\nConfectionery, preserving natural Curiosities, or the like, to whom the\ngiving, relaxing or molding Things, serves as a _Thermometer_ whereby to\ndistinguish the several changes and varieties of the Weather.\n\n_Egypt_ has not only an advantage of other Countries by the goodness of\nits _Water_, serenity of its _Air_, and warmth of its _Climate_, but\nalso derives a yet farther Benefit in regard of _Embalming_, [Sidenote:\n_Sand_ how useful in _Embalming_.] from the Nature of its _Sand_ and\n_Soil_, the usefulness of which has in this respect been sufficiently\nexperienc\u2019d by Modern Artists. Thus it is reported curious Florists\npreserve both the form and colours of beauteous Plants, by laying them\nin Sand, drying them in an Oven, or the like; and thus some modern\n_Embalmers_ have, by hot Sand laid on prepar\u2019d Bodies, dry\u2019d up the\nsuperfluous Moisture, and reduc\u2019d their _Embalming_ Matter to a just\nConsistency: \u2019Tis likewise observable some Sands will naturally _Embalm_\nwithout any addition of Balsamic Ingredients. Moreover, \u2019tis probable\nthe Sea-Sands may have the like Effect, provided they be not too often\nwet; for thus a Body being first pickl\u2019d or salted, as it were with the\nSea-Brine, may afterwards, when dry\u2019d by the Wind or Sun, remain firm\nand durable as long as it shall be preserv\u2019d free from Wet or Moisture;\nand partly of this Opinion perhaps was Mr. _William Glanvill_ of the\n_Temple_, who having so order\u2019d it in his Will, was bury\u2019d in the\n_Goodwin-Sands_, which tho\u2019 they cannot preserve him, as before\nalledg\u2019d, because so often wet, yet he being inclos\u2019d in a leaden\nCoffin, that must in Time sink to the bottom, they may by their coolness\nhelp to keep his Corps entire for many Years; or at least by being so\nsecur\u2019d, he will be defended from the rapine of Animals, or disturbances\nof Sextons: But the Sands of _Egypt_ being much more hot, from the\nreflection of the scorching Sun, are capable of Preserving Bodies\nwithout either Salination or _Embalming_, and that only by exhaling and\ndrying up the Humidities and adventitious Moisture, insomuch that it has\noccasion\u2019d no small Contests among some Authors, which of the two is the\ntruer Mummy, that dry\u2019d in the _Sands_, or that which is _Embalm\u2019d_ with\nBalsams and Aromatics. _Le Fevre_ in his _Chymistry_, p. 138. is\nentirely of the first Opinion; but I shall refer such Disputes to their\nproper Places.\n\n[Sidenote: _Mummies_ found in the _Sands_.]\n\nOf those sorts of _Mummies_ there have been many casually found in the\nDesarts of _Egypt_, _Lybia_, _Arabia_, &c. suppos\u2019d to have been\nTravellers suffocated by great drifts of Sand, rais\u2019d by sudden\nTempests; for it sometimes so happens, that contrary Winds arising of a\nsudden, agitate the Sands with such impetuosity, that they over-whelm\nPassengers and Beasts with their Burthens, who perishing thus unawares,\nare thro\u2019 the power of the hot Sun and parching Sand so dry\u2019d, they\nbecome fix\u2019d and for ever undissolvable.\n\n[Sidenote: _Drying Quality_ of the _Earth_.]\n\nNext as to the Medicinal Virtue of the Soil of _Egypt_, and how far it\nmay be serviceable in _Embalming_ and preserving Bodies, every one, who\ndoes but consider its great Stipticity and drying Nature, will be very\nwell satisfy\u2019d: Besides this Earth is never much dampt by Rains or\nSprings, but kept constantly dry by the warmth of the Sun. _Aetius_ and\n_Galen_ commend it as good against _Phlegmons_, _Oedematous_ Tumors, and\nimmoderate Fluxes of the _H\u00e6morhoids_; also that it cures Dropsies\nmeerly by anointing with it, of which see more in _Olaus Borrichius_, p.\n146. Thus having consider\u2019d the _Water_, _Air_ and _Earth_ of _Egypt_, I\nwill next add some Observations of Father _Vansleb_ on the Seasons of\nthe Egyptian Year, with their Computation of Time, calculated according\nto the Account of the _Copties_.\n\n[Sidenote: _Seasons_ of the _Year_.]\n\nThe _Egyptians_ reckon their _Autumn_ from the 15th of _September_ to\nthe 15th of _December_. _Winter_ begins with them the 15th of\n_December_, and ends the 15th of _March_. _Spring_ begins the 15th of\n_March_, and ends the 15th of _June_. _Summer_ begins the 15th of\n_June_, and ends the 15th of _September_. They allot every _Season_ just\nThree Months, and begin their Year in _September_, as I observ\u2019d before.\nEvery Month has Thirty Days, which in Twelve Months make Three hundred\nand sixty Days; but because there yet want Five to complete the Year,\nthey add those at the end of all, and call them _Epagomene_, which\nsignifies _added_.\n\n[Sidenote: _Temperate Season._]\n\nThe most temperate Season, has still somewhat of _Spring_ or _Autumn_ in\nit, which two last cannot well be distinguish\u2019d in _Egypt_. Now the mild\nWeather commences in _September_, then they begin to breath the fresh\nAir, but, as about this Time, the Fields are all so cover\u2019d with Water,\none cannot Walk nor Travel by Land; an Abode there is not pleasant till\nthe middle of _November_, for then the Country\u2019s dry, the Ways free, the\nWaters run into their Channels, the Air pleasant, the heat of the Sun\nsupportable, the Fields green and sweet, and refreshing Gales blow\nevery-where. In short, the Season is then very comfortable, and so\ncontinues \u2019till the middle of _April_.\n\n[Sidenote: _Cold Season._]\n\nThe cold Season, answerable to our _Winter_, begins about the middle of\n_December_. It is a delightful Time, unless in those seven Days which\nthe _Arabians_ term, _Berd il agiuz_, (_the cold of the old Hag_.) They\nbegin about the 7th of _February_, and continue to the 14th. The\nMornings are then exceeding cold, the Sky cloudy, Rains fall, and the\nWinds are continually boisterous. Now tho\u2019 Winter be in this Country\nextream mild, yet do Persons of Quality always wear furr\u2019d Gowns from\nthe Month of _November_ to that of _March_, not on account of any great\ncold, for there is hardly any at this Time; but because the Weather is\nthen more variable, and the _Egyptians_ fear to be incommoded by\nDistempers, which such a changeable Time occasions.\n\n[Sidenote: _Intemperate Season._]\n\n_Summer_ is the worst and most troublesome Season, by reason of the\nexcessive heat of the hot Winds, and the perilous Diseases that are rife\nabout this Time, which the _Egyptians_ term _Camsins_, and we _Easter_:\nThis dangerous Season begins about the _Easter_-Monday of the _Copties_,\nand ends with their _Whitson_-Monday. About this Time the Winds, the\n_Arabians_ term _Merissi_, are boisterous; they are so hot and\ntroublesome, People are ready to be stifl\u2019d by them, and raise in the\nAir so much Straw and Sand, the Sky is almost darkned with it: This Sand\nis so subtile, it penetrates every little chink and cranny. About this\nTime _Malignant Fevers_, _Dysenterys_, and many other Diseases commonly\nreign, the least of which is incurable if not resisted by necessary\nRemedies timely apply\u2019d; nay, when these Winds blow, Bodies that were\nhealthy before, will sicken and grow out of order.\n\n[Sidenote: The _Winds_ which blow most in _Egypt_.]\n\nThese Southerly Winds blow not every Day in this Season, nor every Year\nin the same manner, or with a like impetuosity. \u2019Tis not possible to\nexpress the Peoples Joy when they favour them by becoming mild. Besides\nthe two chief Winds which blow in _Egypt_, viz. _Merissi_ and _Maltem_,\nI must farther take notice, that not only the Southern Winds are term\u2019d\n_Merissi_, but also the Eastern. These blow commonly twice every Year,\nat _Easter_, call\u2019d, as I have already said, _Camsin_, and from the\nMonth of _November_ to the middle of _February_. The Winds call\u2019d\n_Maltem_ or _Teijah_ are Westerly ones; they begin about Twelve Days\nbefore the Rains fall, and last \u2019till the Month of _November_, during\nwhich Time scarce any other Wind blows. The Winds _Merissi_ are hot and\nspoil the Corn, whereas these nourish and refresh it, and not only so,\nbut prove comfortable both to Man and Beast, since they are cooling and\nafford strength.\n\n[Sidenote: _Rains_ or _Mists_ of _Egypt_.]\n\nThe ordinary Time for _Rains_ and _Winds_, which might be compar\u2019d to\nour _Autumn_, begins in the Month of _December_, and lasts \u2019till\n_January_ or _February_, tho\u2019 at _Rosetta_ and _Alexandria_ the Rains\nfall at other Times, by reason of the propinquity of the Sea, nay\nsometimes it happens to be misty and moist at a Season when none expect\nit, which often proves so considerable as to wet ones Cloaths, as much\nas a shower of Rain: But these moist Mists are more frequent about\n_Cairo_ than any where else. They usually begin about _November_, before\nthe rising of the Sun, and continue all _Winter_. Some happen in other\nSeasons, and many times in _Summer_, as _Vansleb_ observ\u2019d in the Year\n1672. at the beginning of _August_, when returning back from _Fium_ to\n_Mocanan_, a Village about Four Hours from _Cairo_, he saw over that\nCity so thick a Mist, he could neither see the Buildings there, nor the\n_Pyramids_ that are near, tho\u2019 the Air was clear where he stood.\n\n[Sidenote: _Dew_ of _Egypt_.]\n\nThroughout all the Seasons of the Year, when the Nights are serene, so\nmuch Dew falls it may well be taken for a moderate Shower, whereas when\never the Sky is cloudy no Dew must be expected. Were it not for these\nDews, there would neither be Grass nor Corn in _Egypt_; the Trees would\nbear no Fruit, nor could the wild Beasts in the Desarts live, here being\nneither Fountains nor Rivers, and the Rains falling but seldom.\n[Sidenote: _Thunder_ seldom heard.] _Thunder_ is rarely heard, for in\nall the Time _Vansleb_ liv\u2019d in _Egypt_, he says, he heard that noise\nbut twice, _viz._ on the First of _January_ and the Fourth of _May_,\n1673.\n\n[Sidenote: _Seasons_ why to be observ\u2019d in _Embalming_.]\n\nThese Things are to be regarded the more particularly, in that the\ntemperature of Seasons conduces much to the preservation of Bodies,\nwhich is so far to be consider\u2019d, as it acquaints us when is the best\nand most proper Time for Pickling, Preserving or _Embalming_ Bodies;\nwhat Time of the Year, Day or Moon is best for gathering Fruits,\nFlowers, Plants, _&c._ in order to the well preserving and laying them\nup, as also what Places are fittest for Repositories for them after they\nare gather\u2019d and prepar\u2019d; for there are some, both Places and Airs,\nwhere Sweet-Meats will give and dissolve, bak\u2019d Meats, Pyes, _&c._\ngather mould, Liquors mother, and Flesh or Fish corrupt sooner than in\nothers, wherefore such Places are to be avoided as exceeding prejudicial\nto _Embalm\u2019d_ Bodies, in as much as they will dispose what is not\npreserv\u2019d, to Putrifaction, and what is, to Relaxation. For this Reason\nmy Lord _Bacon_ advises us well, to be very careful in our choice of\nPlaces for this purpose, and to the end the aptness or propensity either\nof the Air or Water, to corrupt or putrifie, may be easier found out,\nproposes the following Experiments: [Sidenote: _Experiments_ of the\n_Air_.] _First_, To lay Wool, Sponge or a piece of Bread in a Place one\nwould make Tryal of, and then to observe whether it be wetter or more\nponderous than the same was when laid in other Places, by which one may\njudge whether the Place design\u2019d be in a moist or gross Air. _Secondly_,\nTo expose raw Flesh or Fish to the open Air, or lay them on the Earth,\nwhen if they quickly corrupt, \u2019tis a sign of a disposition in that Air\nto Putrifaction. _Thirdly_, The quick Putrifaction of Waters or Dews may\nlikewise disclose the Qualities of the Air and Vapours of the Earth more\nor less corrupt: \u2019Tis good also to make Trial not only of the moisture\nand dryness of the Air, but of the Temper thereof in heat or cold; for\nthat may concern Health variously, and whatever in this respect conduces\nthereto, the same is to be observ\u2019d in _Embalming_. _Fourthly_, The\ngoodness of Airs is likewise to be known by placing two Weather-Glasses\nin several Places, where no shades or inclosures are, and then remarking\ntheir difference, and the like. Now these sorts of Experiments serve for\na natural Divination of Seasons, shewing them much better than any\nAstronomers can do by their Figures. They also inform us of the\nwholsomness or unwholsomness of Dwelling-Places, and where to erect\nGranaries for Corn, Store-Houses for Fruits, Green-Houses for Plants,\nVaults for Wine, and Conservatories for other Things which require\nkeeping either hot, or cold and dry.\n\n[Sidenote: Of the _Water_.]\n\nNext as to Waters, this may serve for one Trial of their goodness,\n_viz._ To observe which will keep sweet the longest, for such likewise\ndenote the Healthfulness of any Place: Now, how far the goodness of\nWaters tend to the preservation of Bodies and Things, may well enough be\nobserv\u2019d from Brewing, Washing, Baking, and the like; for those that\nmake the strongest Drink, are ever the best concocted and most\nnourishing; those that bear Soap well, fret not out Cloaths like those\nthat are hungry, but are fat, smooth and soft in Taste, which is also\nallow\u2019d to be a general sign of good Water; so likewise such as are\nlightest and most apt quickly to boil away, are always best. Now these\nare the most useful in making Bread, Pyes, _&c._ and will keep them\nlongest without moulding; but of all _European_-Waters that of the River\n_Thames_ is the most noted for making Sea-Beer and Bisket, which are\ncarry\u2019d the longest Voyages, and into the hottest Countries of both\n_East_ and _West-Indies_.\n\n[Sidenote: The _Air_ and _Water_ of _Egypt_ very good.]\n\nBy these Considerations on the Air and Water, we may see the great\nadvantage _Egypt_ receiv\u2019d from the clearness and dryness of the one,\nand sweetness and softness of the other, to which _Herodotus_ chiefly\nattributes the Health and long Life of those People, as we, in some\nmeasure, may the continuance and duration of their _Embalmings_; for, as\ninequality of Air is pernicious to Health, so it is also to _Embalming_,\ntherefore we find the Winter-Seasons are not so proper for this Art as\nthe Summer, as producing much Rain, with misty or foggy Weather, which\ndisposes all things to Putrifaction, in so much that Flesh is then\nhardly to be kept from being musty or stinking, by reason it will not so\nwell take Salt at that Time. Things preserv\u2019d with Sugar relax, and\ndry\u2019d Things, imbibing the moisture, either rot or mould, which\nMouldiness is a beginning of Putrifaction, that afterwards turns to\nWorms or odious Stinks. [Sidenote: Inequality of _Air_ bad for\n_Embalming_.] Now as inequality of Air produces Putrifaction, so does\nalso an interchangeableness of heat and cold, wet and dry, as may be\nobserv\u2019d from the mouldring of Earth in Frost and the Sun, or in the\nmore hasty rotting of Wood that is sometimes wet and sometimes dry; so\nlikewise a certain degree of heat or cold preserves and keeps Bodies\nfrom Putrifaction, whereas a tepid heat inclines them to it; for, tho\u2019\nsuch a weak degree of heat may put the Spirits in a little motion, yet\nis it not able to digest the Parts, or rarifie them, as may be seen by\nFlesh kept in a Room that is not cool, whereas in a cold and wet Larder\n\u2019twill keep much longer, and we observe that Vivification, as the Lord\n_Bacon_ says in his _Nat. Hist._ p. 74. (whereof Putrifaction is the\nbastard Brother) is effected by such soft Heats, as the hatching of\nEggs, commonly practis\u2019d at _Cairo_, the heat of the Womb, _&c._ whereas\nsuch a heat as breaths forth adventitious Moisture best preserves\nBodies; for as wetting hastens Corruption, so convenient drying (whereby\nthe more radical Moisture is only kept in) puts back Putrifaction: So we\nmay also observe that Herbs and Flowers, when dry\u2019d in the shade or hot\nSun, for a small space keep best. For these Reasons the warm Climate of\n_Egypt_ must needs conduce best to the preservation of Things and\n_Embalming_ Bodies, provided it be not attempted in the extream heat of\nthe Summer, which is between _Easter_ and _Whitsontide_, at which Time\nthe hot Southerly Winds blow, which bring malignant Fevers, Plagues and\ngreat Putrifactions. Thus much as to the temperature of the Air shall\nsuffice; next we must speak of the _Egyptians_.\n\n[Sidenote: The antient _Egyptians_.]\n\nThe antient and true _Egyptians_ were the _Copties_ or _Copts_, so\ncall\u2019d, as I have formerly shown, p. 126. from _Coptus_, Son of\n_Misraim_, who became King of _Egypt_ upon the Decease of his Father,\nand his Conquest over his Brothers; for those who now inhabit that\nCountry, according to _Sandys_, _Heylin_ and others, [Sidenote:\n_Character_ of the modern _Egyptians_.] are much degenerate from the\nIngenuity and Worth of their Ancestors, being not only Ignorant but\nBarbarous, devoted to Luxury and Venery, and naturally addicted to\ndetract from what is Good and Eminent, nay, in a word, they are both\nCowardly and Cruel. In their Dealings they are more Observant than\nFaithful; of a Genius much inclin\u2019d to Craftiness, and very eager of\nProfit. Such as inhabit the Cities apply themselves to Merchandize, grow\nRich by Trading, are reasonably well Habited, and not very differing\nfrom the _Turks_ in Dress and Fashion. Those in the Country, who follow\nHusbandry, are affirm\u2019d to be a brutish and nasty People, crusted over\nwith Dirt, and stinking of Smoak and their abominable Fuel; for they\nburn their own Dung, and that of Cattle, instead of Wood, which is here\nso scarce it is sold by weight, and us\u2019d only by Foreigners and the\nricher sort. Nothing now remains among them of the laudable Arts of\ntheir Ancestors, but a ridiculous affectation of Divination and\nFortune-telling, in which, and some other cheating Tricks, they are very\nwell vers\u2019d, great numbers of them wandring from Place to Place, to get\ntheir Livelihoods that way. This occasions Vagabonds and Straglers of\nother Nations, who pretend to the same false Arts to assume their Names.\nThe whole Body of the present Inhabitants is an hotchpotch or medly of\nmany foreign Nations, such as _Moors_, _Arabians_, _Turks_, _Greeks_,\n_Jews_, _Franks_, &c. the natural _Egyptians_ making the least part of\nthe number.\n\n[Sidenote: The _Make_, _Complexion_ and _Temper_ of the _Egyptians_.]\n\nNow as concerning the Make, Complexion, Temper and Constitution of the\n_Egyptians_ in general, that varies according to the different Quality\nor Employ of the Person or Sex. Those that dwell in _Cairo_ and other\nCities are gross, corpulent and sanguine, whereas the wandring\n_Arabians_ and Husbandmen are meagre and slender, very active and\nnimble, yet withal hairy, sweaty, and almost scorcht and burnt up with\nthe Sun. The People in general are of a mean Stature, tawny Complexion,\nand spare Bodies, and this is remarkable of them, that tho\u2019 their\nCountry be in the same Climate with _Barbary_, yet are they not black,\nbut tawny or olive-colour\u2019d. The Women are of the same Complexion with\nthe Men, yet well shap\u2019d and featur\u2019d, did not they too much affect a\nseeming Corpulency, which if they cannot get in Flesh they will be sure\nto have in Cloaths. [Sidenote: Their _Women_ fruitful in _Children_.]\nThey Marry at Ten, or at farthest at Twelve Years of Age, being very\nfruitful, some bearing Three or Four Children at a Birth; and those that\nare born in the Eighth Month live to a good Age, and are not in such\ndanger of Death, as in other Countries.\n\n[Sidenote: Their _Constitutions_ and _Habits_ of _Body_.]\n\nAs to the Constitutions of the _Egyptians_, they are hot and dry, being\nby nature very wakeful and little inclin\u2019d to sleep. They are of a\nchearful Temper, yet delight much in an idle and lazy kind of Life,\nbeing immoderate Votaries to _Venus_. Their continual Bathing, drinking\nthe Waters of _Nile_, and using cold Food, mightily lessen and alter\ntheir heat and drought; but then this inconveniency ensues, that they\nhave cold and raw Stomachs full of Phlegm, which not only proceeds from\nsuch cold Dyet, but also from the extraordinary heat of the Air, whereby\nthe natural heat is overcome.\n\n[Sidenote: Are very long _liv\u2019d_.]\n\nThey are nevertheless said to be longer liv\u2019d than those of other\nCountries, it being common to find among them People of above a Hundred\nYears of Age. The reason of this long\u0153vity Phisicians differ greatly\nabout, yet assign, as the chiefest Cause of it, next to the Air, the\nspare way of living of that People, they eating little Flesh, but store\nof Roots, Fruits and Herbs, nor often drinking any Wine, but commonly\nWater, and sometimes Beer, which _Herodotus_ Lib. 1. Sect. 77. assures\nus the antient _Egyptians_ made. On the contrary, all _Europeans_, who\ndrink abundance of Wine, and eat much Flesh, are for the most part short\nliv\u2019d. [Sidenote: A _Problem_ concerning _Diet_.] _Therefore whether it\nwere not better for us to conform to the simple Diet of our Forefathers?\nWhether pure and simple Waters be not more healthful than fermented\nLiquors? Whether there be not an ample sufficiency in the Food of Honey,\nOil, and several parts of Milk; in the great variety of Grains, Pulses\nand all sorts of Fruits, since either Bread or Beverage may be made\nalmost of all of them? Whether Nations have rightly confin\u2019d themselves\nto peculiar Meats? Whether the common Food of one Country be not more\nagreeable to another? How indistinctly all Tempers apply to the same,\nand how the Diet of Youth and old Age is confounded, are Considerations\nworth our notice_, says Sir _Thomas Brown_ in his _Vulgar Errors_, p.\n138. _and might not a little prolong our Days_; yet must not this\nDiscourse, therefore I will proceed to speak of some Diseases the\n_Egyptians_ have been always liable to. [Sidenote: Their _Diseases_.]\nThese are occasion\u2019d either by the intemperate Air, the Summers here\nbeing exceeding hot and sultry, or else by reason the Poor, who are very\nnumerous, are necessitated to eat foul and unwholsome Food, such as the\nflesh of Camels, of Crocodiles, (by some worshipp\u2019d and consequently\nheld Irreligious) rotten salt Fish, and mouldy stinking Cheese, by them\ncall\u2019d _Gibnehalon_. They are also accustom\u2019d to drink muddy and corrupt\nWaters, whereby is ingendred much Choler, thick and adust Blood, gross\nand crude Humours, which create many Distempers, the chief of which, and\nmost to our purpose, are _Sore Eyes_ and _Blindness_, _Scabs_ and\n_Leprosie_, _Dropsie_, _Frenzie_, _Malignant Fevers_, _Poxes_ of both\nkinds, _Plague_ and _Pestilence_, &c. which tho\u2019 other Nations are\nlikewise subject to, yet it being not so constantly or grieviously,\nthese may properly enough be nam\u2019d, _The Plagues of_ Egypt; wherefore I\nshall a little expatiate upon them, with a suitable Application to our\nSubject of _Embalming_.\n\n[Sidenote: _Sore Eyes_ and _Blindness_.]\n\n_First_, I shall take notice of the incredible number of blind People in\n_Egypt_, but more-especially in _Cairo_, where sore Eyes or _Opthalmia_\nare so common, scarce half the Inhabitants escape them. Nay, new-born\ninfants are so troubl\u2019d with this Distemper, that it is sometimes hardly\nto be cur\u2019d, for it seems a Disease lodg\u2019d in the Blood, of which the\nNatives give this Reason, _viz._ That the subtile Particles of the Lime,\nwherewith their Houses are built, being carry\u2019d about by the Wind, stick\nso close to the Eyes, that they not only cause Inflammations, but\nlikewise insensibly mixing with the Blood, occasion this Distemper to be\nHereditary; to which _Sandys_ adds, as other Causes of this Disease, the\nreflecting heat of the Sun, the salt Dust of the Soil, and the\nInhabitants excessive Venery; wherefore did they not use frequent\nBathings in this Country, the stinking Sweat of their Bodies, mix\u2019d with\nthis Dust, which so continually rises and adheres to them, wou\u2019d, by\nstopping their Pores, not only render them nasty and frowzy, but also\ntheir Blood becoming Pruriginous, and exalted by the salt and corrupt\nDiet, [Sidenote: _Scabs_ and _Leprosie_.] wou\u2019d, as it often does,\nproduce _Mange_, _Scabs_ and _Leprosies_; so that to keep themselves\nsweet, clean and free from these Diseases, they are wont to use constant\nBathings, and refrain from salt Meats, which are very unwholsome to\nthese _Eastern_ Nations. _Herodotus_ assures us they in his Time\nabstain\u2019d from Swines Flesh, as particularly apt to beget _Leprosie_ in\nhot Countries, if salted, and if not, or well roasted, infallibly brings\na _Diarrh\u00e6a_, or else turns to some dangerous Fever or Surfet.\n_Hippocrates_, Lib. _Poss._ _p._ 5. observes, it throws some People into\na _Cholera Morbus_, that is, It works vehemently upon them by Choleric\nVomits and Stools. _Plutarch_ likewise remarks, that the very Milk of\nthis Beast being drank, produces the _Scab_, &c.\n\n[Sidenote: _Dropsie._]\n\nThe _Egyptians_ also from their too frequent use of _Colocasia_,\n_Bammia_, _Melochia_, _Beets_, and such like Herbs as occasion thick and\ntough Flegm, are often troubl\u2019d with the _Dropsie_, which swells and\npuffs up their Legs, with abundance of hard and gross Humours, like the\nLegs of an Elephant, tho\u2019 indeed they feel no pain, but are only\nunweildy to walk.\n\n[Sidenote: _Apoplexy._]\n\nAt _Cairo_ rages that most terrible Disease call\u2019d by the _Arabians_,\n_Dem el Muia_, which in few Hours seizes the Brain like an Apoplexy, and\nbereaving it of Sense, soon dispatches the Patient. Every Year once the\n_Egyptians_ are surpriz\u2019d by this Disease, and multitudes die dayly of\nit. At the same Time Children are wont to be greatly afflicted with a\nmalignant kind of _Pox_, [Sidenote: _Small Pox._] bred out of venemous\nDamps, arising from the corrupt Waters of _Caleg_, a Branch or rather\nTrench cut from the _Nile_ to _Alexandria_. Every Year, when that River\nrises 8 or 10 Cubits, it falls into this Trench, and so runs thro\u2019 the\nwhole City; so that, at the retiring of the River, this Water, remaining\nwithout motion, stagnates and corrupts: It first becomes green, then\nblack, and at length sends fourth Pestilential Vapours, whereby the Air\nis polluted and this Infection caus\u2019d, wherefore, some Time before it is\nexpected, all the Children thereabouts are remov\u2019d to other Places.\n_Sandys_ also tells us, [Sidenote: _French Pox._] the _French Pox_ is\nexceedingly rife among the _Egyptians_, which however is not to be\nwonder\u2019d at if we consider their hot Constitution, excessive Venery,\n_&c._\n\n[Sidenote: Malignant _Agues_.]\n\nIn _Alexandria_ many malignant and mortal _Agues_ reign about the Time\nof their Harvest, occasion\u2019d by drinking the tainted and foul Waters,\nwhich the Townsmen keep from Year to Year in Wells under their Houses.\nBut the most destructive of all Diseases to the _Egyptians_ is the\n_Pestilence_ or _Plague_, [Sidenote: _Plague._] which very frequently\nvisits them, and is the more prevalent in that they seek no Remedy for\nit, as believing none can die of it but such as are destin\u2019d by GOD. For\nthis Reason they never go about to avoid any infected Person or Place,\nfor that they look upon as Irreligious. Nay the very Cloaths or\nHoushold-Goods of such as die of this Distemper, are instantly sold in\nthe open Market by Outcry, which none are afraid to buy, thro\u2019 which mad\nobstinacy, in this their foolish Opinion, the Plague has in _Cairo_,\nduring only the space of six or seven Months, sometimes swept away above\nFive hundred thousand People, as was observ\u2019d in the Year 1580.\n\nThose _Plagues_ which come out of _Barbary_ are the most pernicious and\nof longest continuance, of which kind was the before mention\u2019d; whereas\nsuch as come from _Greece_ or _Syria_ are more mild and of a shorter\nduration; for this Disease is seldom or never occasion\u2019d by Putrifaction\nof Air in _Egypt_, unless the _Nile_, overflowing the Country too high,\nleaves its Waters a long while on the Ground, whereby the whole Land\nbecoming a corrupt and standing Lake, that by the Southerly Winds and\nSummers heat, may be ripen\u2019d and made fit to send up infectious Steams.\nThat _Plague_ which begins in the first Months of Summer is the worst,\nwhereas that which comes later is milder and ceases sooner. But let the\n_Plague_ rage never so fiercely, when the Sun enters _Cancer_, which is\nthe Time of _Nile_\u2019s overflowing, it wholly ceases, insomuch that not\none then dies of it, as has been before shown. The Reason of this so\nsudden alteration seems to be the even and constant Temperature of the\nAir, thro\u2019 the blowing of the anniversary _North Winds_, which then\nbegin to rise and oppose the moist Nature of the _South Winds_, call\u2019d\n_Camsin_. Now these cooling, as well the Air as Mens Bodies, and taking\naway the Cause (the infectious Heat) the Effect soon ceases.\n\nThus far have I shown how the infection of Air and Water may occasion\nmany Diseases, which therefore are carefully to be avoided as pernicious\nto _Embalming_: I shall now only observe, that as the even Temper and\ngood Humour of Man tends much to his Health and long Life, so that\nhealthy State and Constitution, either affords a Natural _Embalming_, or\nat least such Bodies are easiest to be preserv\u2019d. But whether those\nBodies that dy\u2019d of the Plague, or other malignant Distempers, could\nwith any Art be preserv\u2019d, is a _Qu\u00e6re_ of no small concern in this our\n_Natural History_, and must needs to the _Egyptians_ bring a great\nscruple of Conscience, who believ\u2019d the _Metempsychosis_ or\nTransmigration of Souls, to think what must become of such Bodies as\nwere not _Embalm\u2019d_? Since therefore no History can give us any\nsatisfaction herein, we are inclinable to believe they could not any\nways be preserv\u2019d, by reason of the immediate tendency of such tabid\nCarcasses to Putrifaction, and yet we know not but the _Egyptians_ might\ndo more in this case than others could, both thro\u2019 the efficacy and\ngoodness of their Medicines, and their not being afraid of the\ninfectious Steams which issue from such Bodies, during their hot\n_Embalming_; which brings me next to enquire into their Skill in\n_Physic_, _Anatomy_ and _Chymistry_. In order to this, I shall first\nbegin with the Rise and Progress of their Physic, according to the\nOpinion of the Learned Dr. _Grew_; and then shew its Effects, and how it\nwas practis\u2019d, as affirm\u2019d by _Herodotus_, _Diodorus Siculus_, _Prosper\nAlpinus_, and others.\n\n[Sidenote: _Egyptians_ first Authors of _Medicine_.]\n\n\u2018The _Egyptians_, says Dr. _Grew_ in his _Cosmologia Sacra_, p. 265.\nbeing from sundry Causes (some of which we have already discours\u2019d of)\nthe most diseas\u2019d of all People, were also the first Authors of\nMedicine. _Mizraim_ their first King, otherwise call\u2019d _Menez_,\n_Osiris_, _Dionisius_ and _Bacchus_, all being Names of the same Person,\ntogether with his Wife _Isis_, apply\u2019d himself to furnish his People\nwith wholsome Food. He with Wine, which he had learn\u2019d to make of his\nGrandfather _Noah_; [Sidenote: _Osiris_ taught them _Drink_ and _Food_.]\nand with Water, in making the best use of the River _Nile_; and She, by\nteaching them, among so many various sorts of Roots and Fruits,\n[Sidenote: _Isis_ salubrious _Plants_.] wherewith _Egypt_ abounds, to\ndistinguish the _Noxious_, many of which, as _Sulpitius Severus_ and _P.\nAlpinus_ observe, are very sweet and tempting, from those which are\nwholsome and fit to eat; from whence she was call\u2019d \u1f59\u03b3\u03b5\u03af\u03b1 and _Salus_.\n\n\u2018Their next King was _Orus_, by _Herodotus_, _Diodorus Siculus_ and\n_Athenagoras_ in his Apology to the _Christians_, said to be _Osiris_\u2019s\nSon. This Prince seeing Food already provided for, bethought himself of\nsome means, such as they were, for the cure of Diseases. The first step\nhe took, being affrighted with a _Plague_, was to offer Sacrifice to the\nCelestial Bodies, which he suppos\u2019d Gods, and the only Arbiters of Life\nand Death. Therefore _Anebo_ the _Egyptian_ Priest, [Sidenote: These\n_Orus_, Son of _Osiris_, apply\u2019d for _Physic_, by Sacrificing them.]\npersonated by _Jamblichus_, in his Book of the _Egyptian Mysteries_\nsays, That, even in his Time, they knew no other way of curing that\nDisease; and what _Isis_ had found out for Food, he thought best apply\u2019d\nto this purpose. So _Porphyrius_ in his Book of Sacrifices tells us, the\nmost ancient _Egyptians_, _C\u0153lestibus litabant_, with Herbs, Roots and\nFruits, which at first _Orus_ offer\u2019d singly, but afterwards compounded,\nsupposing them thereby, as is intimated by _Proclus_, the more\nacceptable.\n\n\u2018The _Plague_ and other contagious Diseases, being blown away, as they\ncommonly were and are, by the _North Winds_, _Orus_ thought it decent to\nsolemnize his Sacrifices with Music; [Sidenote: To which he added\n_Music_.] and that he had excellent Skill herein, is witness\u2019d by\n_Diodorus_, from whence also he is taken to be the _Egyptian Apollo_.\nNow finding Music acceptable to the People, he apply\u2019d that also, with\nthe Sacrifices to which it was annex\u2019d, towards the cure of Diseases;\nfor which Reason Music is by _Jamblichus_, in his Book aforesaid,\nenobl\u2019d with the Title of Divine. And it seem\u2019d, for many Ages after, so\nnecessary to Medicine, as to give occasion to _Thessalus_, Head of the\nMethodic Sect in the Reign of _Nero_, to brag, That he could make\nPhysicians without the help either of Astrology or Music. Thus all Music\nconsisting in a proportionate Measure, he saw it requisite the Notes or\nTunes, and Words he us\u2019d with them, should be commensurate one to the\nother, and so became the first Poet or Maker of Verses; [Sidenote: And\n_Poetry_.] which being us\u2019d with Music, were suppos\u2019d to have the same\nDivine Virtue, and came at length to be us\u2019d alone in the cure of\nDiseases. And it is by _Sanchuniathon_ affirm\u2019d, that _Misora_, that is\n_Misraim_, [Sidenote: Thence thought to be the _Egyptian Apollo_.] was\none of those two antient Gods, whose Sons were the Inventors of\nMedicinal Charms, which as it seems were all the means _Orus_, or the\n_Egyptian Apollo_, invented for the cure of Diseases, _viz._\n_Sacrifices_, _Music_ and _Charms_, upon which three he began likewise\nto build the Art of Divination; and as a branch hereof, his Magical\nPrognostics in relation to Diseases. \u2019Next to _Orus_ succeeded\n_Athothus_; by _Sanchuniathon_ nam\u2019d, _Taautus_; by the less antient\n_Egyptians_, [Sidenote: _Athothus_ the antient _Egyptian Mercury_,]\n_Thoyth_, and by the _Greeks_ in _Alexandria_, _Thoth_. He was the most\nantient _Egyptian Mercury_; said by _Manetho_ and _Eratosthenes_ to be\nSon of _Menez_ or _Mizraim_, and was therefore younger Brother to\n_Orus_, whom he succeeded by _Noah_\u2019s Gift, as is witness\u2019d by\n_Sanchuniathon_: _Saturnus, in Deum Taautum a Misore Natum, Egypti\nRegnum contulit_. This Man, to add to what his Predecessor had done,\n[Sidenote: The Inventor of _Images_,] was the Inventor of Images,\ndedicated to the Sun, Moon and Stars, with their Figures upon them,\naccording to their position in the Heavens, supposing they would be more\neffectually mov\u2019d by the Sacrifices offer\u2019d to them, if thereby honour\u2019d\nand represented. And that none might be without what he thought so\nnecessary for the Peoples Health, he caus\u2019d the making not only of\nImages of Gold and Silver, but certain Sculptures or Paintings upon Wood\nor some other Ground. The Figures or Marks, made upon all these,\n[Sidenote: _Characters_,] were properly call\u2019d _Characters_, and were\nthe original of all those us\u2019d by Magicians in after Times for the cure\nof Diseases: Whence it is these _Characters_, which were properly made,\nare said by _Jamblichus_ to be _Diis congrui_, that is, agreeable to the\nCelestial Bodies, they were suppos\u2019d to represent; in which Sense also\nthe Author of the Epistle to the _Hebrews_, speaking of the Second\nPerson in the Sacred Trinity, uses the same word.\n\n\u2018The same _Athothus_, observing how naturally the Music of the\nSacrifices put the Body into many Motions, [Sidenote: and _Dancing_.]\ntook thence occasion to reduce the motion of the Feet, as _Apollo_ had\ndone those of Speech, to a proportionate Measure, that is, to an\nartificial Dance. That he was first Author hereof, is agreed from his\nbeing describ\u2019d with Wings, not only on his Shoulders, but Heels; and\nthat he had taught the People to apply it to Religion, is as evident\nfrom the _Jews_, who had learn\u2019d of the _Egyptians_ to dance about the\nGolden Calf. Now, seeing this naturally conduces towards the cure of\nsome Diseases, \u2019tis likely he hereupon invented several sorts of Dances,\nnot as yet considering their natural but magical Aptitude to divers\nkinds of Diseases, supposing certain Numbers and Measures, might as well\nas Words, have a Divine Power. Now that he might make his Motions with\ngreater ease in so hot a Country, \u2019tis probable he danc\u2019d half naked, as\n_David_ did before the Ark, disdaining the Author of this Ceremony\nshould shew more Zeal before an Idol, than he did before the true GOD.\nTherefore as the word _Gymnasium_ does properly signifie the Place where\nPeople exercise themselves when stripp\u2019d; so upon this Foundation, which\n_Athothus_ or the first _Egyptian Mercury_ laid, was afterwards rais\u2019d\nthe _Gymnastic Art_. For this Cause also _Jamblichus_, speaking of the\nPowers which flow from the Gods, among those which co-operate with\nNature, mentions only the _Medicinal_ and _Gymnastic_ as the two\nprincipal, and of kin to each other; nor is there ground to imagine,\nthat in Medicine, _Athothus_ or the first _Mercury_, understood any\nThing more. So that all the means the _Egyptians_ made use of hitherto\nin the cure of Diseases, _viz._ \u2019till about the 350th Year after the\nFlood, were to be referr\u2019d intirely to their practical _Theology_,\nstil\u2019d by _Jamblichus_ \u03b8\u03b5\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u03ae \u03c4\u03ad\u03c7\u03bd\u03b7, of which their magical Medicine\nwas a principal part. [Sidenote: Sacrific\u2019d _Animals_, and learn\u2019d\n_Embalming_ and _Anatomy_.] After him they began to Sacrifice Animals as\nwell as Plants, and learn\u2019d the _Art_ of _Embalming_. The Priests had\nhereby an opportunity of observing the structure of the inward Parts;\nand so of making many, both Anatomic and Pathologic Remarks. In doing\nthis it appears by what _Pliny_ says, _Lib._ 19. 5. _That Kings\nthemselves did often assist_. Also frequently perceiving the inefficacy\nof their _Magic_, they began likewise to enquire into the Physical power\nof Herbs, and other Remedies proper for the cure of Diseases, and the\nCures suppos\u2019d to be made, whether by natural or magical Arts, were\npreserv\u2019d by some sort of Memoirs made of them by the Priests,\n[Sidenote: _Serapis_ or _Apis_ the _Egyptian \u00c6sculapius_.] wherein a\nmore especial care was taken by _Serapis_ or _Apis_ one of the Chief,\nand the _Egyptian \u00c6sculapius_. Upon these accounts, the Priests, as they\nwere the Doctors in Philosophy, [Sidenote: _Priests_ the proper\n_Physicians_.] so were they the only Physicians, properly so call\u2019d, by\nwhom Directions were given to _Surgeons_, _Embalmers_, and all other\nOperators appertaining to Medicine. They were also of that honourable\nDegree, as _Gyraldus_ reports from _Plato_, that out of them the Kings\nwere often chosen. For altho\u2019 the Servants of _Joseph_, who _Embalm\u2019d_\nhis Father, were term\u2019d Physicians, yet are we to understand those Men,\nwho were directed by the Priests, the true Physicians, to be only\nOperators in curing the Infirm or _Embalming_ the Dead. Wherefore the\n_Septuagint_, who knew the Law in this Case, do not say, the Command was\ngiven \u03c4\u03bf\u1fd6\u03c2 \u1f38\u03b1\u03c4\u03c1\u03bf\u1fd6\u03c2 but \u03c4\u03bf\u1fd6\u03c2 \u1f10\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u03b1\u1fd6\u03c2, a sort of Men to whom the Care\nof Funerals was committed.\n\n\u2018The next and greatest Improver and Patron of the _Egyptian_ Medicine,\n[Sidenote: _Hermes Trismegistus._] was _Hermes Trismegistus_, so call\u2019d\nsays _Diodorus Siculus_, and others after him, from \u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03cd\u03c9, by reason\nhe interpreted the _Hieroglyphics_ and Sacred _Language_: But this tho\u2019\nhe did, yet the derivation of his Name from thence is a fiction; for\naccording to the _Greek_ manner of deriving a Noun from a Verb, he\nshould not have been call\u2019d \u1f19\u03c1\u03bc\u1fc6\u03c2 but \u1f19\u03c1\u03bc\u03b7\u03bd\u03b5\u1f7a\u03c2; and therefore on the\ncontrary, as \u1f19\u03bb\u03bb\u03b7\u03bd\u03af\u03bf\u03c2, \u1f11\u03bb\u03bb\u03b7\u03bd\u03af\u03b6\u03c9 and other like Words, are all deriv\u2019d\nfrom \u1f1d\u03bb\u03bb\u03b7\u03bd the Son of _Deucalion_, who first planted _Greece_; so\n\u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03cd\u03c2, \u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03cd\u03c9, and other Words of the same nature are all deriv\u2019d\nfrom \u1f19\u03c1\u03bc\u1fc6\u03c2; for the Original whereof, we are not to look into _Greece_\nbut _Egypt_, where we find _Armais_, one of their Kings, and somewhat\njunior to _Moses_, [Sidenote: Suppos\u2019d to be _Armais_.] as _Hermes_ is\nalso said to be. The radical Letters in both are also the same. This\n_Armais_ was also call\u2019d _Amersis_ or _Mersurius_, and so by mistake\n_Mercurius_; the _Coptic_ Letter _Sima_ being written like the _Roman_\nC, and also _Trismegistus_, or thrice very great, answerable to a like\n_Egyptian_ Name, now lost, given him, [Sidenote: A great _Philosopher_,\n_Priest_ and _King_.] as he was esteem\u2019d a great Philosopher, a great\nPriest and a great King.\n\n[Sidenote: The second _Mercury_.]\n\n\u2018This second _Mercury_, having before him a considerable stock of\nObservations provided by the Priests, and several others of his own,\ncompos\u2019d all, as _Jamblichus_ from _Sulencus_ and _Manetho_ reports,\ninto many thousands of Volumes, that is, of so many Leaves roul\u2019d up of\nBooks, afterwards made of these Volumes. _Clemens Alexandrinus_,\n_Strom._ 6. says, _There were Forty two which were useful_; six of them\nappertaining to Medicine, _viz._ of _Anatomy_, _Diseases_, _Surgery_,\n_Pharmacy_, particular Medicines for the _Eyes_, infected with many\nDiseases in _Egypt_, and lastly for _Women_; which Books became, as may\nbe gather\u2019d from _Diodorus Siculus_, as it were the Statute-Law in\n_Egypt_, for the practice in Physic in after Times. [Sidenote: The great\nestablisher of _Magic_.] Yet in all these Books, it is certain, with the\nphysical Account of Things, there was a mixture of _Magic_; the Author\nof them being the great Establisher of this Art. Now if some\nChronologers are not mistaken when they say _Armais_ was the King who\nwas drown\u2019d in the _Red-Sea_, then this same _Armais_, that is, _Hermes\nTrismegistus_ must be the very Man, who by his Magicians contended with\n_Moses_; and was therefore rais\u2019d up, the more remarkably to confound\nthem at his fall. It is manifest the Books now and antiently extant,\nunder this _Hermes_\u2019s Name, are all of this Nature; which tho\u2019 not\nwritten by him, but by certain of the later _Egyptian_ Priests, are\nbeliev\u2019d by _Jamblichus_, _Porphirius_ and others, faithfully to\nrepresent his Sense. Therefore _Celsus_, also quoted by _Origen_ against\nhim, _Lib._ 8. tells us, as a piece of _Egyptian Philosophy_, in his\nTime current, That the Body of Man was divided into Thirty six Parts;\neach of which was possess\u2019d with a _God_ or _D\u00e6mon_, which being call\u2019d\nupon by the _Magi_, cur\u2019d the Diseases of the parts they possess\u2019d. And\nas they appropriated several unto one Man, so, says _Herodotus_, did\nthey to every Beast one; to all, says _Justin_, but the _Hog_. And by\nthe Author of the Book entitul\u2019d, _Trismegisti Asclepias_, the same in\neffect is said of Plants and Stones, _viz._ That there was \u03c4\u1f78 \u0398\u03b5\u1fd6\u03bf\u03bd,\nsomething of Divinity in them all; nor was the magical Ceremony laid\naside in _Galen_\u2019s Time, as appears by what he reports of one\n_Pamphilus_, _Qui ad Pr\u00e6stigiaturas \u00c6gyptias versus fuit, junctis\nIncantationibus quas obmurmurat, cum Herbas colligunt_. Also the Author\nof the Book, _De Medicamentis Expertis_, ascrib\u2019d to _Galen_, speaking\nof the _Egyptian_ Priests, has this passage, _Laudamus Medicos\nAltarium_, \u00c6gyptiorum puta, _qui curant cum Cibis Sacrificiorum_.\n\n[Sidenote: _Magical Medicine_ spread over most _Countries_.]\n\n\u2018Nor did magical Medicine keep within _Egypt_ only, but was thence\nspread abroad into most other Countries, partly as they fell under the\nGovernment of some of their conquering Kings, and partly as _Egypt_ was\nthe great Academy, to which the Philosophers of other Nations made their\nresort, and whence Physicians were often call\u2019d unto Foreign Princes,\nwho, with their physical, carry\u2019d abroad their magical Skill. The\nyounger _Apollo_ was Author of _Divination_ in _Greece_, as the elder\nwas in _Egypt_. Also in _Epidaurus_, _Cous_ and other Places, his Temple\nwas always full of sick People; as was likewise that of _\u00c6sculapius_.\n\n[Sidenote: _Medicines_, why call\u2019d _Pharmaca_.]\n\n\u2018Medicines were term\u2019d _Pharmaca_, which antiently signify\u2019d Poysons,\nbecause it was believ\u2019d, unless they were magically us\u2019d, they would do\nmore hurt than good; therefore _Jarchas_, in his Life of _Apollonius_,\ntells us also, They who were esteem\u2019d Sons of _\u00c6sculapius_ had made but\nsmall proficiency in the Art of Medicine, _Nisi \u00c6sculapius, juxta Patris\nsui Vaticinia, Morbis proficua Remedia composuisset_. Nor were the\nOriental Nations without their _Teraphim_, a sort of constellated\nImages, by them so call\u2019d, and us\u2019d, among other purposes, in the cure\nof Diseases; from whence \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03cd\u03c9, signifies both to worship and heal.\n_Eusebius_ also in his _Prol. ad_ Lib. 4. _Pr\u00e6p. Evang._ reduces all to\n_Theology_, as in _Egypt_, so among the rest of the _Gentiles_: _In\nGentilium Theologia Civili, continentur Oracula, Responsa, & Cur\u00e6\nMorborum_. So true is that Saying of _Celsus_, concerning _Hippocrates_\nin his Pr\u00e6face: _Primus Disciplinam hanc_, Medicinalem puta, _ab studio\nSapienti\u00e6 separavit_: that is, from _magical Theology_, the reputed\nWisdom of those Times.\u2019\n\nThat this was the antient state of Medicine in _Egypt_, and all over the\nWorld, is farther apparent from the _Hebrews_, being peremptorily\nrequir\u2019d to expel from among them, all such as practis\u2019d the same,\n_Deut._ 18. 10, 11. Those who Sacrifice their Children, as the\n_Ph\u00e6nicians_ did for a Remedy against the Plague, as also Diviners,\nObservers of Times, Enchanters, Witches, Charmers, Consulters of\nFamiliar Spirits, Wizards and Necromancers; so many kinds of Magicians,\nwho among other Things, undertook the Cure and Prognostics of Diseases,\nso many several ways, particularly the Charmer, _v._ 11. term\u2019d by the\n_Septuagint_, \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u1f78\u03c2 \u1f10\u03c0\u03b1\u03b5\u03af\u03b4\u03c9\u03bd \u1f10\u03c0\u03b1\u03bf\u03b9\u03b4\u03ae\u03bd one that us\u2019d Medicines and\nCharms together: [Sidenote: _Magic_ us\u2019d in _Embalming_.] Thus was\n_Magic_ so generally mix\u2019d by the _Egyptians_ with their _Physic_, that\nthe very Dead that were _Embalm\u2019d_ were not free from it. This appears\nfrom the various Ornaments of their _Mummies_, being adorn\u2019d with\npainted Characters and Hieroglyphics, and defended by several little\nIdols or Averruncal Gods. Some of these were plac\u2019d within the Bodies,\nas suppos\u2019d, perhaps to preserve them from Corruption; and others were\nsow\u2019d to their out-sides, plac\u2019d upon their Tombs, or in their\nBurial-Vaults, there to guard them from external Injuries, and by the\nvarious Shapes they represented, to deter Men from violating them; but\nof these we shall speak more particularly in another place.\n\nYet however Superstitious and Idolatrous the antient _Egyptians_ were in\nMagical Physic, they were soon convinc\u2019d of the inefficacy of such\nPractices, therefore study\u2019d other Methods and Physical Remedies, which\nmight prove more prevalent; and altho\u2019 they did not immediately leave\noff the former, yet was it to the latter only their admirable success in\nPhysic was owing. In like manner are we to believe the preservation of\ndead Bodies was not effected by those Charms or Idols, found about them,\nbut purely perform\u2019d by an extraordinary Skill in _Medicine_ and\n_Anatomy_, and particularly in that exquisite _Art_ of _Embalming_. In\nthis, that they might be the better instructed, and more thoroughly\nknowing, they took such infallible Methods, as none could hardly be\nignorant of that part they were to perform; for they had these several\nPersons belonging to and employ\u2019d in _Embalming_, [Sidenote: _Persons_\nhow qualify\u2019d for _Embalming_.] each performing a distinct and separate\nOffice, _viz._ a _Designer_ or _Painter_, a _Dissector_ or _Anatomist_,\na _Pollinctor_ or _Apothecary_, an _Embalmer_ or _Surgeon_, and a\n_Physician_ or _Priest_, which last was a great _Philosopher_, and\ntaught and instructed the others in these Ceremonies, as we shall shew\nin its proper Place.\n\nBy this means, not only the Art of _Embalming_, but likewise every\nbranch of Physic, flourish\u2019d and came to the greatest perfection,\nwhereas, in our Age, every Art grows the more imperfect as it incroaches\non another, and the civil Wars now a Days between _Physicians_,\n_Surgeons_ and _Apothecaries_ have been the chief occasions of reducing\nPhysic to so low an ebb; for whilst these have been fighting for each\nothers Countries, the Monarchy was usurp\u2019d by _Quacks_ and\n_Undertakers_, who are the only _Vultures_ that attend such Battles, in\norder to prey immediately on the vanquish\u2019d Enemy. Now did every one\nkeep to his own Province, as they did formerly in _Egypt_, there would\nbe none of these Divisions among us, but every Art would flourish and\nstand upon its own Basis, and yet, I assure you, it would be found more\ndifficult to understand, and perform one Art rightly, than to acquire a\nsuperficial Knowledge of many Things, in other Businesses, which relate\nlittle to the Purpose. [Sidenote: No _Quacks_ or _Undertakers_ in\n_Egypt_.] To prevent these, there were in _Egypt_ no Pretenders to\nPhysic in general, nor any Artists who medl\u2019d with anothers Province,\neach keeping strictly to his own, as _Herodotus_ assures us in his\n_Euterpe_, where he tells us, some only profess\u2019d curing Diseases of the\nHead, others of the Ears; some were Oculists, others Tooth-Drawers; some\nfor particular Diseases in Men, and others for those in Women. In a\nword, there were Physicians for every Disease, but none pretended to\nmore than one. The same thing was observ\u2019d in other Arts, for better\nmaintaining of which, a Law was enacted, that if any Person exercis\u2019d\nmore than one Profession or Trade, he should incur the most grievous of\nPunishments; and King _Amasis_ also made a Law, That such as had no\nProfession or Trade at all, or did not yearly make appear, to the\nGovernors of the Provinces how they lawfully got their Livelihoods,\nshould be punish\u2019d with Death. This Law _Solon_ borrow\u2019d of the\n_Egyptians_, and carry\u2019d to _Athens_, where he had it put in practice:\nIs it not therefore a shame for us, who, no doubt, esteem our selves a\nmuch more polite People than those Heathens were, to suffer a sort of\nMen call\u2019d _Undertakers_, to monopolize the several Trades of _Glovers_,\n_Milliners_, _Drapers_, _Wax-Chandlers_, _Coffin-Makers_,\n_Herald-Painters_, _Surgeons_, _Apothecaries_, and the like.\n\n[Sidenote: _Art_ can never Flourish where they are.]\n\nArt can never flourish where \u2019tis assum\u2019d by every ignorant Pretender,\nnor be brought to any perfection, while practis\u2019d by illiterate Persons.\nWe may as well expect one, that has never seen a Campaign, should\nunderstand Military Discipline; or one that has never been at Sea,\nCommand and Steer a Ship rightly, as that an _Upholsterer_, a _Taylor_,\n_Joyner_, or the like _Undertaker_, should be well skill\u2019d in the\nmisterious _Art_ of _Embalming_. These are the present Grievances, as\nwell in Sciences as Trade, and \u2019till such Time as _Quacks_ and\n_Undertakers_, _Hawkers_, _Pedlers_ and _Interlopers_, and all such\nPersons, as were not brought up in the Emploiment they profess, be\nremov\u2019d; we can think no otherwise but that _Art_ must sink, Trade be\nruin\u2019d, and every public Office, as well at Court as in the Country, be\nill serv\u2019d: For whence came every Art and Science, nay all kinds of\nLearning, to flourish so mightily in _Egypt_? And how came it to pass\nthe _Egyptians_ so much excell\u2019d, and perform\u2019d more wonderful Works,\nthan all the World beside, but only by strictly confining every Artist\nto his particular Emploiment, and punishing all that any ways interfer\u2019d\nwith another? But lest we may seem to dwell too long on this Subject,\nwhich we think also more convenient to be discours\u2019d of in another part\nof this Book, we will next proceed to consider, besides their Pharmacy,\nthe extraordinary Skill of the _Egyptians_ in other Branches of\n_Physic_, such as _Anatomy_, _Chymistry_, _Surgery_, &c.\n\n[Sidenote: _Egyptians_ well skill\u2019d in _Anatomy_.]\n\nThat the _Egyptians_ must needs understand the natural _Oeconomy_ of the\nBody, appears in that they were the first that employ\u2019d their Industry\nin searching out the inward Nature of Animals by _Anatomy_, and first\nopen\u2019d Human Bodies to discover their respective Diseases. _Olaus\nBorrichius_, _Lib. de \u00c6gypt. Sap._ p. 141. brings many Arguments to\nprove their Knowledge in _Anatomy_; and among them, this out of _Aulus\nGellius_, Lib. 10. c. 10. _Veteres Gr\u00e6cos, annulum habuisse in Digito\nsinistr\u00e6 Manus, qui minimo est proximus: Romanos quoque Homines aiunt\nsic plerumq; Annulis usitatos; Causam esse hujus rei Appion in Libris\n\u00c6gyptiacis hanc dicit; Quod insectis apertisq; Humanis Corporibus, ut\nmos in \u00c6gypto fuit, quas Gr\u00e6ci_ \u1f08\u03bd\u03b1\u03c4\u03bf\u03bc\u1f70\u03c2 _apellant repertum est Nervum\nquendam tenuissimum, ab eo uno Digito, de quo diximus, ad Cor Hominis\npergere ac pervenire: Propterea non inscitum visum esse, eum potissimum\nDigitum tali Honore decorandum, qui continens & quasi connexus esse in\nprincipatu Cordis videretur_. _That the antient_ Greeks _wore a Ring on\nthat Finger of the left Hand, which is next to the little one: And it is\nlikewise said of the_ Romans, _that they for the most part wore their\nRings in the same manner; of which_ Appion, _in his_ Egyptian\n_Treatises, gives this Reason; That the_ Egyptians _in Dissecting, and\nopening Human Bodies, which was a Custom among them, call\u2019d by the_\nGreeks Anatomy, _found a certain slender Nerve, deriv\u2019d from their\nFinger above-mention\u2019d, which crept along \u2019till it inserted it self into\nthe Heart; wherefore they thought convenient that Finger should chiefly\nbe adorn\u2019d with such Honour_. _Macrobius_, as quoted by _Polydor\nVirgil_, _de Rerum Inventione_, p. 140. affirms likewise, _Quod ille\nDigitus annulo ornatur, quia ab eo Nervus quidam ad Cor pertinet_. Also\nin _Saturnius_, Lib. 7. c. 13. _Disarius_, in consulting the _Egyptian_\nBooks of _Anatomy_, says, he found the same. _Orus_ adds, that for this\nReason the _Egyptian_ Priests anointed that Finger with sweet Odours;\nwhich Doctrine however, _Conringius_ says, deserves rather to be laugh\u2019d\nat than confuted; nevertheless, _Borrichius_ thinks there may perhaps be\na more secret consent between that Finger and the Heart, than young\n_Anatomists_ are aware of, therefore endeavours to prove the same, _p._\n143. However, says he, we need not wonder if the _Egyptians_ were\nsometimes in the dark, when at this Day the _Anatomy_ of the _Greeks_ is\nso empty; and surely \u2019twas as easie a matter for the _Greeks_ to have\nadded something more solid, to the _Egyptian Anatomy_, as for us Moderns\nto have so much improv\u2019d it after them. But nothing was invented and\nperfected at the same Time, therefore we must not imagine the _Anatomy_\nof the _Egyptians_ to have been so compleat as ours is now. Yet he that\nshall think the wise _Egyptians_ could be so absurd as to believe the\nHeart Annually increas\u2019d the weight of two Drams, for the space of Fifty\nYears, and afterwards gradually decreas\u2019d for Fifty more, must needs be\nguilty of too great credulity, since none can doubt but that Persons of\nall Ages were open\u2019d by them, in order to _Embalming_, and therefore\nsuch like Follies must of necessity have been refuted by ocular\nInspection and Demonstration. That which _Conringius_ chiefly builds\nupon, is, that all the _Anatomy_ of the _Egyptians_ was only instituted\nfor the use of _Embalming_; yet, which is likewise confuted by _Pliny_,\nLib. 19. c. 5. where speaking of the _Phthiriasis_, he says, The Cure\nthereof was found out in _Egypt_, Kings being accustom\u2019d to Dissect dead\nBodies, for that purpose: The words are plain, _In \u00c6gypto Regibus\nCorpora mortuorum ad scrutandos Morbos insectantibus_. This I look upon\nto be the chief intent of their _Anatomy_, and not the use of\n_Embalming_, since, if we may believe _Diodorus Siculus_, those who were\nthe _Dissectors_ very probably understood no more than what they were\ndirected to perform by the _Priest_ and _Scribe_. The same Author\nassures us it was even a very unthankful Office to perform that; for no\nsooner had they finish\u2019d their Incision, but they were forc\u2019d to run\naway, the By-standers most commonly flinging Stones at them, as\nabhorring to see them exercise such seeming Cruelty on their Friend or\nRelation. Yet this does not disprove their Skill or Practice of\n_Anatomy_ for other Purposes, since, besides the foregoing Arguments, we\nare assur\u2019d they were well acquainted with _Ostiology_; [Sidenote: And\n_Ostiology_.] for _Galen_, Lib. 1. _De admin. Anatom._ advising as well\nocular Inspection as reading good Authors, says, _It is best to be done\nat_ Alexandria, _where Physicians, expose to the sight of their\nAuditors, the Discipline of the Bones_. On the contrary, tho\u2019 the\n_Egyptian Embalmers_ did not rightly understand _Anatomy_, yet is that\n_Art_ nevertheless very requisite to be known, by those who would be\nthoroughly acquainted with the more exquisite Methods of the Moderns;\nfor hereby they may be instructed how to keep the Muscles, make\nSkeletons, and prepare Schemes of the Nerves, Arteries and Veins, as\nlikewise to preserve the Brain, Lungs, Stomach, Bowels, _Uterus_, and\nother curious Preparations, which serve instead of Books or Pictures for\nthe Instruction of young Pupils, and refreshing the Memories of more\nexperienc\u2019d Practicers. In a word, I may justly say, to _Anatomy_ are\nowing those rare Inventions of _Steno_, _Swammerdam_, _Ruysh_,\n_Blanchard_, _Bilsius_ and others, for their new Methods of _Embalming_.\n\n[Sidenote: _Chymistry_ Invented by _Hermes_.]\n\nAs _Chymistry_ is said to have had its Rise in _Egypt_, so is it also\ngenerally suppos\u2019d to have been invented by _Hermes_. But that this Art\nwas somewhat different from what we at this Day understand by that\nDenomination, appears from the Etymology of the Word, which the _Greeks_\ncall, \u03c7\u03b7\u03bc\u03b5\u03af\u03b1, \u1f21 \u03c4\u03bf\u1fe6 \u1f00\u03c1\u03b3\u03cd\u03c1\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c7\u03c1\u03c5\u03c3\u03bf\u1fe6 \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03c5\u03ae, _al._ \u03c7\u03c5\u03bc\u03af\u03b1, i. e.\n_Fusio Metallorum_; _pr\u00e6fixo artic. [Sidenote: The _Art_ of making\n_Gold_ and _Silver_.] Arab_, Al, _Alchimy_, _Chymistry_; or, The Art of\nmelting and counterfeiting Metals. _Suidas_ likewise calls _Chymistry_,\nThe preparation or making of _Gold_ and _Silver_. This was the true\n_Philosophers Stone_ which so enrich\u2019d that Kingdom, and brought all\ntheir Arts to a mighty Perfection; and in quest of which, so many\nPersons of all Nations have since fruitlesly consum\u2019d both their Lives\nand Fortunes. Whereas, on the contrary, by this Art the Wealth of the\n_Egyptians_ was increas\u2019d to that immense degree, that they study\u2019d\nmeans how to expend what they had heap\u2019d up. On this occasion _Pliny_,\nLib. 36. c. 12. thus writes: _Dicuntur_, says he, _obiter & Pyramides in\neadem \u00c6gypto, Regum Pecuni\u00e6 otiosa & stulta Ostentatio_. But besides\ntheir _Pyramids_, their _Obelisques_, _Colossus\u2019s_, _Monuments_,\n_Pensile Gardens_ and _Cities_, their _Labyrinth_, Lake _M\u0153ris_, and the\nlike stupendious Works, which cost so many Millions of Talents, are\nsufficient Arguments of their Skill in _Alchymy_, whence they receiv\u2019d\nso vast a supply of Riches. \u2019Tis recorded of _Ptolomy Philadelphus_, he\nspent at one pompous Show at _Alexandria_, and that even when _Egypt_\nwas declining, 2239 Talents, as _Athen\u00e6us_ reckons up, _Deipn._ Lib. 5.\nc. 8. Not to mention their Statues and Temples of entire Gold, or the\nCedar Ship, built by _Sesostris_, which was 280 Cubits in length, the\noutside cover\u2019d with Gold, and the inside with Silver, as _Diodorus_\nasserts. We have a sufficient remarkable instance of their great Riches\nin the Tomb of _Osymanduas_, describ\u2019d by the same Author, about which\nthere was a Circle of Gold 365 Cubits in compass, and one Cubit thick,\nwhich Circle was afterwards carry\u2019d away by _Cambyses_, the _Persian_\nMonarch, when he conquer\u2019d _Egypt_; besides which, as _Marcellinus_,\nLib. 6. reports, he took out of _Thebes_ 300 Talens of Gold, and at\nleast 2300 of Silver. Now, since no Authors mention any Gold Mines in\nthe Time of _Osiris_ or _Hermes_, whence can we imagine they should\nacquire such exceeding great Wealth, but from the _Chymic Art_ of\ntransmuting Metals? Besides the _Egyptian_ Mines, which perhaps were\nafterwards discover\u2019d, could yeild but little Profit, because of the\nvast Expence and Labour they must be at in Digging them. What farther\nseems to confirm their Knowledge in this misterious _Art_, is that, as\n_Suidas_ reports, the Emperor _Dioclesian_ upon his taking _Alexandria_,\nsearch\u2019d with the utmost diligence for all these _Chymical_ Books,\nwritten by the Ancients, and burn\u2019d what he found, both to prevent the\n_Egyptians_ growing thereby Rich and Rebelling against him. It was\nnevertheless thought, the Art of making Gold remain\u2019d for some Time,\namong the _Egyptians_ of the first Rank, at _Colchis_, and that by\n_Jason_\u2019s Golden Fleece, was meant a Book of _Chymistry_ written on\nSheep-skin or Vellum, which he fetch\u2019d from thence. However, at last\nthis _Art_ was lost, and perhaps for these following Reasons: [Sidenote:\nHow the _Egyptians Arts_ came to be lost.] _First_, Because the\n_Egyptian_ Priests, who were Masters of all Sciences, conceal\u2019d their\n_Chymistry_ as much as might be, lest others, excited by their\nHappiness, might envy their Treasure, and consequently hasten their\nRuin. _Secondly_, Because these Priests were so obstinate and resolute,\nthey would rather chuse to suffer the greatest Tortures than discover\ntheir Art. _Thirdly_, In that their _Chymical Books_, &c. being written\nin secret Characters, and consequently understood by few, were laid up\nin Subterranean Vaults, or private Recesses of their Temples, for fear\nof the Incursions of their Enemies, thro\u2019 which means some never came to\nlight. And, _Lastly_, by reason of the hostile Invasions of the\n_Persians_, _Ethiopians_, _Romans_ and others, who ransack\u2019d the Temples\nof _Memphis_, _Thebes_ and _Alexandria_, where these _secret Arts_ were\nkept, burnt that famous Library of _Ptolemy Philadelphus_, which\ncontain\u2019d about 700000 Volumes, and destroy\u2019d in like manner the\n_Serapion_. All this consider\u2019d, we need not wonder if this, as well as\ntheir _Art_ of _Embalming_, be lost. But \u2019tis farther to be noted, as\ntheir _Chymistry_ was very profitable to them in making Gold and Silver,\n[Sidenote: The _Art_ of tinging _Glass_ and making Artificial _Stones_.]\nso in teaching them how to give beautiful Tinctures to Stones and Glass,\nas also Enamel, make Pastes, and the like, was equally curious and\ndelightful. They were wont to make Drinking-Glasses, call\u2019d\n[3]_Allassontes_, which would change colour like a Pidgeons Neck; one of\nwhich, as _Vopiscus_ relates, being presented by an _Alexandrian_ Priest\nto the Emperor _Adrian_, was esteem\u2019d by him as a great Gift and rare\nInvention. They could likewise tinge the _Lapis Obsidianus_ and\n_Cyanos_, with various beautiful Colours, as _Pliny_, _Lib._ 36. _c._\n26. and _Lib._ 37. _c._ 9. relates. Also _Seneca_ _Epist._ XC. tells us\n_Democritus_, by being well acquainted with the _Egyptians_, discover\u2019d\nhow to soften Ivory, and by boiling a Stone, learn\u2019d how to convert it\ninto an Emerald; for those People are said to have made Gems so\nartificially, they imitated the natural both in lustre and hardness.\nMoreover, _Appion Plistonices_ writes, there was to be seen in the\nLabyrinth of _Egypt_ a Colossus of _Serapis_ 9 Cubits high of an entire\nEmerald, which surely must have proceeded from a Chymical Operation,\nsince neither of the _Indies_ have hitherto been able to produce the\nlike Rarity. By all this \u2019tis plain the antient _Egyptians_ knew the\nmore secret and profitable part of _Chymistry_, but whether that\nrelating to Physic was practis\u2019d by them, in the same manner as with us,\nis a Matter of some concern in _Embalming_, but, by reason of the\nscarcity of their Monuments or Books, not so easie to determine. Yet\nthat they were not wholly ignorant thereof, appears by their _\u00c6s ustum_,\n_\u00c6rugo_, _Alumen ustum_, _Diphryges_, _Misy_, _Sory_, _Nitre_, _Sal\nArmoniac_, _Salts_ latent in Ashes, _Calcinations_, and the like\nOperations which require the help of Fire; [Sidenote: The _Art_ of\n_Distilling_, _Calcining_, &c.] as also in that they were acquainted\nwith the _Art_ of _Distilling_, whereby Bodies were made Incorporeal,\nrarify\u2019d into Fumes, and afterwards kept from evaporating by help of\n_Alembics_, _Matrasses_ and _Retorts_ well luted to their Heads and\nReceivers. These Vessels were made of Glass, and some of them with their\nFigures have been describ\u2019d by _Zosimus_, an antient _Chymist_ of\n_Panopolis_, in his Book \u03c0\u03b5\u03c1\u1f76 \u1f40\u03c1\u03b3\u03ac\u03bd\u03c9\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03bc\u03af\u03bd\u03c9\u03bd, from whence _Olaus\nBorrichius_ had his Plate in his Book _De Hermetis \u00c6gyptiorum\nsapientia_, p. 156. Now certainly, after all has been said, no Body will\npretend to dispute the use of _Chymical_ Preparations in _Embalming_,\n[Sidenote: _Chymical Medicines_ useful in _Embalming_.] who has heard of\nthe wonderful Effects of the _Spiritus Solomonis_, the _Spiritus\nuniversalis Clauderi_, the _Spiritus Matricalis Blancardi_, the _Sal\nenixum Paracelsi_, _Sal mirabile Glauberi_, _Succinum liquidum\nKerkringij_, the _Arcanum Bilsij_, and other Chymical Spirits, Tinctures\nand Balsams, too many to be enumerated here, therefore I intend to\ndescribe them at large in my _Pharmacop\u0153ia_.\n\nFootnote 3:\n\n \u1f08\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b5\u03c2, i. _Variantes, Sc. Calices, quod essent versicolores_.\n\n[Sidenote: _Surgery_ Invented and Improv\u2019d in _Egypt_.]\n\n_Surgery_, which was another branch of their _Physic_, was, as\n_Sanchuniathon_ asserts, invented by _\u00c6sculapius_ the _Egyptian_, first\nof that Name, Son of _Jupiter_, and Brother of _Mercury_, who reign\u2019d at\n_Memphis_ according to the report of _Clemens Alexandrinus_. After his\nName several others were so call\u2019d, who, in succeeding Ages, contriv\u2019d\nany new Methods of dressing or binding up Wounds, or added any thing\nelse which was curious to _Surgery_. This _Art_ increas\u2019d much in\n_Egypt_, as _Celsus_ Lib. 7. _Pr\u00e6f._ witnesses; and _Philoxenus_, a very\ngood Author, compos\u2019d many Books thereof. _Egypt_ also was the chief\nplace famous for _Surgery_, insomuch that _Cyrus_ King of the\n_Persians_, when he found no Remedy for a Disease in his Eyes, among his\nown _Physicians_ and _Surgeons_, friendly besought _Amasis_ King of\n_Egypt_, that he would send him an Oculist, whom he accordingly receiv\u2019d\nwith desir\u2019d Success, as _Herodotus_ in his _Thalia_ acquaints us.\nLikewise both the _Greeks_ and _Romans_, in case of necessity, requir\u2019d\nand receiv\u2019d the like Benefit from the _Egyptians_; but that their\n_Surgery_ was so complete as ours is now, none will allow, nevertheless,\nthis must be granted, that they had some Medicaments which we stand in\nneed of; for _Dioscorides_, Lib. 5. c. 158. and _Pliny_, Lib. 36. c. 7.\nmake mention of the _Lapis Memphitis_, which being powder\u2019d and mix\u2019d\nwith Vinegar, they us\u2019d to anoint any part with which they intended to\nBurn or Cut, and it so stupify\u2019d it without any danger, that the Patient\nunderwent the Operation almost without any Pain.\n\n[Sidenote: How useful in _Embalming_.]\n\n_Surgery_ therefore being of that antiquity, and so well known by the\n_Egyptians_, \u2019twill be expected I should apply it to our Subject of\n_Embalming_: Wherefore, as was before mention\u2019d, _p._ 177. there being\nseveral Persons employ\u2019d to _Embalm_ a Corps, as they were directed by\nthe _Physician_, so one of those, to wit the _Embalmer_, we take to be\nproperly a _Surgeon_, inasmuch as by understanding the nature of\nFermentation and Putrifaction, both of the Juices and Blood, as also how\nto cure Mortifications in the Living, he might thereby be better enabl\u2019d\nto prevent the like Qualities in the Dead. This he is likewise more\ncapable of, by being well acquainted with Galenical and Chymical\nMedicines, and Anatomical Preparations and Experiments; in which\nMatters, seeing _Physicians_ are generally most knowing, _Santorellus_\nthought it their Property, and consequently wrote a Book on this\nSubject, entitl\u2019d, _Post Praxis Medica_, which shews what a Physician\nhas to do after his Patient is dead, _viz._ To prescribe proper Remedies\nfor _Embalming_ him, as the _Egyptian Priests_ or _Physicians_ were wont\nto direct their Operators to do. So that \u2019tis plain, the true Office of\nthe _Physician_ was to prescribe, the _Apothecaries_ to compound\nMedicines, anoint the Body, _&c._ and the _Surgeons_ to _Embalm_ and\nroul it up; [Sidenote: It teaches the _Art_ of _Bandage_.] an _Art_\nwhich scarce any of our Moderns can equal, and perhaps I may have been\nthe first that has imitated it, as Mr. _Talman_, one of our _Masters_ of\n_Anatomy_, can witness I perform\u2019d on the Body of Sir _Robert Jeffrys_,\nwhom we _Embalm\u2019d_.\n\n[Sidenote: A _Surgeon_ the proper _Embalmer_.]\n\nHe therefore whom the _Egyptians_ call\u2019d the _Embalmer_, was strictly\nspeaking the _Surgeon_, for as much as the _curing the Corps_ was to be\nperform\u2019d by a manual Operation, and local application of Medicines, a\nThing which requir\u2019d much care, skill and dexterity, and which, a Person\nthat is not as well acquainted with this, as Balsamic Medicines, can\nnever perform as he ought, or be able to invent any new Method; whereas\n_Frederic Ruysch_, a good _Physician_, a great _Anatomist_ and Reader of\n_Surgery_ at _Amsterdam_, was well skill\u2019d in this _Art_ of _Embalming_,\nas his several Preparations of the Veins, Arteries, _Uterus_, &c.\ntestifie, all which, Doctor _Brown_, President of the College of\nPhysicians _London_, affirms he saw most accurately done at _Ruysch_\u2019s\nHouse at _Amsterdam_, and which he particularly mentions in his Book of\nTravels, _viz._ The Lymphatic Vessels so preserv\u2019d, that their Valves\nwere very perspicuous, and the very minute Vessels of an excarn\u2019d Liver\nclear and shining. He likewise says, he saw the Muscles of Children\ndissected and kept free from Corruption; as also an entire Body\npreserv\u2019d, and the Face of one without the least spot, change of colour,\nor alteration of the Lineaments, from what might be expected after\nDeath, and yet _Ruysch_ had kept them Two Years, and hop\u2019d so to\ncontinue them.\n\nWe have insisted the longer on _Physic_ and its particular Branches,\nsuch as _Anatomy_, _Chymistry_, _Surgery_, &c. in as much as they not\nonly teach how to prevent and cure Diseases, but likewise to _Embalm_\ndead Bodies. Yet seeing the _Egyptians_ were famous in other Arts and\nSciences, such as _Painting_, _Carving_, _Architecture_, _Astronomy_,\n_Geometry_ and the _Mathematics_, some of which conduc\u2019d very much to\ntheir _Embalmings_, and others to the erecting and compleating their\n_Pyramids_ and _Monuments_; it may not be impertinent to enquire into\nthose Arts, by which _Egypt_ grew into such repute, that it was\ngenerally esteem\u2019d, in respect to its Magnificence, [Sidenote: _Egypt\nMistress_ of the _World_, and _Mother_ of all _Arts_ and _Sciences_.]\n_The Mistress of the World_; to its Fertility, _The Magazine or\nStore-House of the World_; and to its Antiquity, _The Origin, or Mother\nof all Arts and Sciences_. This Digression I hope will be the more\npardonable, in that it will be somewhat diverting to the _Lovers_ of\n_Art_, and also help to give a true Notion of the several Ceremonies and\ngreat Expences us\u2019d about their _Embalm\u2019d_ Bodies. [Sidenote:\n_Egyptians_ their _Antiquity_.] We will first therefore begin with their\n_Antiquity_, for from thence we may expect the first Progress or\nInvention, tho\u2019 perhaps not the Perfection of _Arts_; in which point the\n_Egyptians_ would make us believe, the first Men were form\u2019d in their\nCountry, and give so great a number of their Kings, and so long a\nduration of their Reigns, as to deduce their Origin some Thousands of\nYears before the Creation of the World; asserting also that they were\ngovern\u2019d by the Gods about 25000 Years, before their Kingdom fell into\nthe Hands of Men: But however questionable this Tradition may be, yet is\nit not to be doubted but the _Egyptians_ were of very great _Antiquity_,\nand perhaps the antientest People of the World, from whom _Laws_,\n_Arts_, _Sciences_ and _Ceremonies_ were first deriv\u2019d to other\nCountries. [Sidenote: Their _Inventions_.] Now the Inventions commonly\nattributed to them are, _Geometry_, _Arithmetic_, _Music_, _Astrology_,\n_Physic_, _Necromancy_ or _Sorcery_, _Carving_, _Painting_, _Enameling_,\n_Fluxing_ of _Metals_ and _Stones_, curious Works in _Glass_, and making\nof fine _Linnen_, _Mathematical Machines_ and _Automata_, _Pneumatic_\nand _Hydraulic_ Engines, and various other _Mechanical Curiosities_; in\na word, all kinds of _Learning_ and _Ingenuity_, but more particularly\nthey were the first Inventors of the _Art_ of _Embalming_. Some of these\nwe have already mention\u2019d, therefore shall only speak of those not\nhitherto treated of. _First_ then, The _Thebans_ boast they were the\nmost antient _Philosophers_ and _Astrologers_, [Sidenote: _Astrology._]\nas having found out the first Rules for the Improvement of those\n_Sciences_, since they most accurately observ\u2019d the Courses of the Sun,\nMoon and Stars, their Eclipses, Constellations, Risings, Aspects and\nInfluences, dividing thereby their Years into Months, and grounding\ntheir Divinations on their hidden Properties; yet did they so manage\ntheir Prognostications, that they could certainly foretel every\nparticular Event.\n\n[Sidenote: _Mathematics._]\n\nIn the _Mathematics_ and _Mechanical Powers_ the _Egyptians_ were\nparticularly famous, for they had Engines whereby they could raise their\n_Obelisques_, and hoist up vast Stones to so incredible and prodigious a\nheight as their _Pyramids_ are. They also devis\u2019d other wonderful\nMachines for divers purposes, as some for dreining Marshes, others for\nwatering Gardens, of which _Diodorus Siculus_ says, In the pensile\nGarden of _Semiramis_ there was an Engine, that, thro\u2019 certain Conduits\nor Conveyances from the Platform of the Garden, drew a great quantity of\nWater out of the River, yet no Body was the wiser or knew how it was\ndone. A third sort of Machines they had for destroying and confounding\ntheir Enemy, with which last they had once almost reduc\u2019d _Julius C\u00e6sar_\nto extream despair, when he invested _Alexandria_ with his whole Army;\nfor as _Aulus Hirtius_, Writer of that War, relates, _Ganymedes_ with\nWheels and other Machines of great force, pump\u2019d the Water out of the\nSea, and threw it from high Places, with that great force and violence\non _C\u00e6sar_\u2019s Men, that they thought of raising the Seige. He farther\nadds, That by those means he also made all their Water so salt they\ncould not drink it. But besides these they had a sort of Water-Works for\npleasure, as their _Organa Hydraulica_ or Water-Organs, and others for\nmeasuring Time, as the _Clepsydra_ or Water-Hour-Glass. They had\nlikewise other Machines which mov\u2019d with the Air or Wind, and some\n_Automata_ that went by invisible Springs; for, as _C\u00e6lius Rhodiginus_\nrelates, the _Egyptians_ made some Statues of their Gods both to walk of\nthemselves, and also to utter certain Words articulately. As to their\nMotion, that may be ascrib\u2019d to some Wheels and Springs within, and\ntheir Voice or Speech, to some Air forc\u2019d up thro\u2019 Pipes plac\u2019d in their\nHeads and Mouths. _Kircher_ in _Tom._ 2. _Oed. \u00c6gyptiac._ gives many\nExamples of _Pneumatical_ Engines, among the _Egyptians_, in their\nTemples. Yet is there none so remarkable as the Statue of _Memnon_,\nwhich was made by the _Theban_ Priests with that Art and Contrivance,\nthat in the Morning, on the rising of the Sun, and the striking of its\nBeams upon it, it utter\u2019d a kind of Music. This was so famous a piece of\nWork, that Men travell\u2019d from far to see it. _Lucian_ the _Sophister_\nwent to view that Miracle, as he terms it, and as he tells us in his\n_Philopseudes_. The same did the Emperor _Severus_, as _Spartianus_\ninforms us, and _Germanicus_, as _Tacitus_, and _Strabo_, that judicious\n_Geographer_, went to see it; the like did _Apollonius Tyan\u00e6us_, as\n_Philostratus_ writes, which Matter need not seem fabulous, says\n_Natalis Comes_, to any that shall understand the Power of Art and Human\nWit, nor how expert the _Theban_ Priests were in all _Mathematical\nSciences_. But I need say no more in particular of their Art of\nBuilding, Carving or Painting, [Sidenote: Their wonderful _Works_ in\n_Architecture_.] since those will appear much more conspicuous by a\nRelation of such stupendious and beautiful Works as were the City of\n_Thebes_, together with its stately Sepulchres, Obelisks and Temples,\nall built by them. The Sepulchre of King _Osymandua_, the Cities of\n_Memphis_, _Cairo_, _Babylon_ and _Alexandria_, the Tower of _Pharos_,\nthe long Wall built by _Sesostris_, the _Labyrinth_, their _Pyramids_,\n_Obelisks_, _Columns_, _Colossus\u2019s_, _Statues_, _Sphinx\u2019s_, _Monuments_,\n_Subterranean Vaults_ and _Lamps_, and other like admirable Works,\ntestifie their extraordinary Skill and Ingenuity in all kinds of Arts to\nbe such, as neither the _Greeks_, _Romans_, nor any other Nation were\nafterwards capable of. But that you may not, Sir, be put off with a bare\nenumeration of them, I will give such a particular account of them, as\nwill, I dare say, not only surprise and divert the Reader, but also lead\nhim into every minute Circumstance of their _Embalming_.\n\n[Sidenote: _Thebes._]\n\n_First_ then of _Thebes_, a very rich and glorious City, once the Regal\nMetropolis of all _Egypt_, and built by _Busyris_, who resided in it. It\nwas call\u2019d by the _Egyptians_ _Heliopolis_, or the City of the _Sun_,\nand by _Strabo_, _Diospolis_, or _Jupiter_\u2019s City, by reason he was\nthere worshipp\u2019d. It was in circuit about 140 Furlongs, or 17 Miles and\nan half, and was adorn\u2019d with so many stately Monuments both of Gold,\nSilver and Ivory, such multitudes of Colossus\u2019s and Obelisks, cut out of\nentire Stone, such exceeding splendid Temples, Palaces and Tombs of the\nold _Egyptian Pharaohs_, and other such like Ornaments and stupendious\nRarities, that it was not only look\u2019d upon to be the most beautiful and\nstately City of _Egypt_, but of all others in the World; for it is\nrecorded, that not only King _Busyris_, but all his Successors also from\nTime to Time beautify\u2019d and adorn\u2019d it, and \u2019tis certain it had in it\n20000 Chariots of War, and that there were 100 Stables all along the\nRiver, from _Memphis_ to _Thebes_, towards _Libya_, each of which was\ncapable of containing 200 Horses. _Pomponius Mela_ says, _Thebes_ was so\nexceeding Populous, it could draw out of every Gate 10000 armed Men, and\nthat the _Greek_ Word _Hecatompolis_, which as some think signifies an\nhundred Gates, according to which, _Thebes_ was so call\u2019d by _Homer_, is\nnot to be understood literally, but rather to be explain\u2019d to relate to\nan hundred Palaces, in which so many Princes had their Residence.\n_Pliny_, Lib. 36. c 14. will have the whole City to have stood upon\nArches, so made on purpose, that the _Egyptian_ Kings might march their\nArmies this way and that way under the Houses, without being discover\u2019d.\nIn this City were also four Temples, very wonderful for their beauty and\nlargeness, of which, the most antient was 13 Furlongs, or above a Mile\nand half in circuit, and 45 Cubits high, and had a Wall 24 Foot thick.\nThe Ornaments of this Temple were suitably magnificent both for Cost and\nWorkmanship, and the Fabric continu\u2019d \u2019till _Diodorus Siculus_\u2019s Time,\nbut the Silver, Gold, and other Ornaments of Ivory and precious Stones,\nwere carry\u2019d away by the _Persians_ at such Time as _Cambyses_ burn\u2019d\nthe Temples of _Egypt_. \u2018Here, says _Diodorus Siculus_, Lib. 1. cap. 4.\nwere the wonderful Sepulchres of the antient Kings of _Egypt_, which for\nState and Grandeur far exceeded all that Posterity could attain to even\nto this Day. The _Egyptian_ Priests say, That in their Sacred Records\nthere were register\u2019d 47 of these Sepulchres, yet which is not only\nreported by the _Egyptians_, but by many of the _Grecians_ likewise, who\ntravel\u2019d to _Thebes_ in the Time of _Ptolemeus Lagus_, and wrote\nHistories of _Egypt_. Among these, one was _Hecat\u00e6us_, who agrees with\nwhat _Diodorus_ relates, _viz._ That when he was there, which was in the\n180th _Olympiad_, there remain\u2019d only 17 of these Sepulchres. [Sidenote:\n_Osymandua_\u2019s Tomb.] Of the first of these, that of King _Osymandua_ was\n10 Furlongs in compass, and at the entrance, they say, there was a\nPortico of vari-colour\u2019d Marble, 45 Cubits in height and 200 Feet long.\nThence going forward, you came into a four square Stone-Gallery, every\nSquare being 400 Feet, supported by Beasts instead of Pillars, each of\nwhich was of an entire Stone, 16 Cubits high, and Carv\u2019d after the\nantique manner. The Roof was also entirely of Stone, each Stone being 8\nCubits broad, with an azure Sky all bespangl\u2019d with Stars. Passing out\nof this, you enter\u2019d another Portico like the former, but more curiously\ncarv\u2019d, and adorn\u2019d with greater variety. At the entrance stood 3\nStatues, each of one entire Stone, being the Workmanship of _Memnon_ of\n_Scienitas_. One of these was sitting, whose Foot measur\u2019d 7 Cubits, and\nin the whole magnitude, exceeded all other Statues in _Egypt_. The other\ntwo were much less, reaching but to the Knee, the one standing on the\nright Hand, and the other on the left, being the Mother and Daughter.\nThis Piece is not only commendable for its greatness, but likewise\nadmirable for its Workmanship, and the excellency of the Stone, that in\nso great a Work there was not to be discern\u2019d the least flaw or blemish.\nUpon the Tomb there was this Inscription:\n\n \u2018_I am_ Osymandua, _King of Kings; if any would know how Great I am,\n and where I lye, let him excel me in any of my Works_.\n\n\u2018There was likewise at the second Gate another Statue, of the Mother by\nher self, of one Stone, 20 Cubits high; upon her Head were plac\u2019d Three\nCrowns, to denote she was both Daughter, Wife and Mother of a King. Near\nthis Portico, they say, there was another Gallery, more remarkable than\nthe former, in which were various Sculptures representing his Wars with\nthe _Bactrians_, who had revolted from him, against whom, \u2019tis said, he\nmarch\u2019d with 400000 Foot and 20000 Horse, which Army he divided into\nfour Bodies, and appointed his Sons Generals of the whole.\n\n\u2018In the first Wall might be seen the King assaulting a Bulwark environ\u2019d\nwith the River, and fighting at the head of his Men, against some that\nmade up against him, assisted by a Lion in a terrible posture; which\nsome affirm must be understood to be a real Lion that the King bred up\ntame, went along with him in all his Wars, and by his great strength\never put the Enemy to flight. Others make this Construction, that the\nKing being a Prince of extraordinary Courage and Strength, he was\nwilling to set forth his own Praises and bravery of Spirit, by the\nrepresentation of a Lion. In the second Wall were carv\u2019d the Captives\ndragg\u2019d after the King, represented without Hands and Privy Members, to\nsignifie that they were effeminate Spirits, and had no Hands when they\ncame to fight. The third Wall represented all sorts of Sculptures and\ncurious Images, in which were set forth the King\u2019s Sacrificing of Oxen,\nand his Triumphs in that War. In the middle of the _Perystilion_ or\nPortico, open to the Air at top, was rear\u2019d an Altar of polish\u2019d Marble,\nbeing of excellent Workmanship, and equally to be admir\u2019d for its\nMagnitude. In the last Wall were two Statues, each of entire Stone, 27\nCubits high, near which three Passages open\u2019d out of the Portico into a\nstately Room, supported by Pillars, like a Theatre for Music. Every side\nof the Theatre was 200 Feet square. Here were many Statues of Wood,\nrepresenting Pleaders and Spectators looking upon the Judges. Those\nwhich were carv\u2019d on one of the Walls were 30 in number, and in the\nmiddle sat the Chief Justice, with the Image of Truth hanging about his\nNeck, his Eyes clos\u2019d, and many Books lying before him. This signify\u2019d\nthat a Judge ought not to take any Bribes, but only to regard the Truth\nand Merits of the Cause. Next adjoyning was a Gallery full of diverse\nApartments, in which were all sorts of delicate Meats ready serv\u2019d up.\nNear this was represented the King himself, curiously carv\u2019d and painted\nin glorious Colours, offering as much Gold and Silver to the Gods as he\nyearly receiv\u2019d out of his Mines. The Sum was there inscrib\u2019d (according\nto the rate of Silver) to amount unto 32 Millions of [4]_Mina\u2019s_, which\nis about 100 Millions of Pounds Sterling. Next was the Sacred Library,\non which were inscrib\u2019d these words, _The Cure of the Mind_. Adjoyning\nto this were the Images of all the Gods in _Egypt_, to every one of\nwhich the King was making Offerings, peculiarly belonging to each of\nthem, that _Osiris_ and all his Associates, who were plac\u2019d at his Feet,\nmight understand his Piety towards the Gods, and his Righteousness\ntowards Men. Next to the Library was a stately Room, wherein were 20\nBeds to set upon, richly adorn\u2019d, in which were the Images of _Jupiter_\nand _Juno_ together with the Kings, and here it\u2019s suppos\u2019d the King\u2019s\nBody lay interr\u2019d. Round the Room are many Apartments, wherein are to be\nseen all the Beasts that are accounted Sacred in _Egypt_, very curiously\npainted. Thence you ascend to the top of the Monument or Sepulchre,\nwhich having mounted, there appears a Border of Gold round the Tomb of\n365 Cubits in compass, and one in thickness; within the division of\nevery Cubit were the several Days of the Year ingraven, with the natural\nRisings and Settings of the Stars, and their Significations, according\nto the Observations of the _Egyptian_ Astrologers. In this manner they\ndescribe the Sepulchre of King _Osymandua_, which seems far to exceed\nall others both for Magnificence and curiosity of Workmanship.\u2019 Now he\nwho shall seriously consider this, as also several other Passages in\n_Herodotus_ and _Diodorus Siculus_ of the stupendious Works of the\n_Egyptians_, says _Greaves_ in his _Pyramidographia_, p. 9. must needs\nacknowledge, that for Magnificence, if not for Art, they far exceeded\nthe _Grecians_ and _Romans_, even when their Empires were at the highest\npitch and most flourishing: Wherefore those _Admiranda Rom\u00e6_, collected\nby _Justus Lipsius_, are hardly admirable, if compar\u2019d with some of\nthese. At this Day there is scarce any great Column or Obelisk remaining\nin _Rome_ worthy of Note, which has not antiently been brought hither\nout of _Egypt_.\n\nFootnote 4:\n\n Every _Mina_ is about 3_l._ 2_s._ 6_d._\n\n_Thebes_ sunk and fell to decay, upon removing the Court to _Memphis_,\n[Sidenote: _Memphis._] a great and eminent City, built by _Uchoreus_, as\n_Diodorus Siculus_, Lib. 1. relates, but _Sandys_ says \u2019twas built by\n_Ogdoo_, and call\u2019d _Memphis_ after the Name of his Daughter,\ncompress\u2019d, as they feign, by _Nilus_ in the likeness of a Bull.\nHereupon this became the Regal City, and Strength and Glory of all\n_Egypt_, being exceeding Populous, and adorn\u2019d with a world of\nAntiquities. It was particularly famous for the Temple of _Apis_, the\nSubterranean Vaults or Burying-Places, and the Pyramids or stately\nSepulchres of the Kings, erected within a few Miles of it.\n\n[Illustration:\n\n M: V^{dr} Gucht Sculp:\n\n To the Honourable James Saunderson Esq\ua76b, who has been pleas\u2019d to\n encourage this Work, this Plate is humbly dedicated by his most\n humble Servant Thomas Greenhill.\n]\n\nThe God most esteem\u2019d by the _Egyptians_, and ador\u2019d at _Memphis_,\n[Sidenote: The God _Apis_.] was _Apis_, a coal-black Ox, with a white\nMark on his Forehead, the figure of an Eagle on his Back, and having\nHair on his Tail of two kinds. When this God happen\u2019d to die, none\nvalu\u2019d their Hair, tho\u2019, as _Lucian_ says, they had as good as _Nisus_,\nbut shav\u2019d it all off in token of their Grief. Also _Diodorus Siculus_,\nLib. 1. cap. 6. says, They were then as much concern\u2019d, as at the Death\nof their own Children, and laid out in the Burial of this God, as much,\nif not more than all their Goods were worth; for when _Apis_ thro\u2019 old\nAge dy\u2019d at _Memphis_, in the Reign of _Ptolomeus Lagus_, his Keeper not\nonly spent all the Provision he had heap\u2019d up, in burying him, but also\nborrow\u2019d of _Ptolomy_ 50 Talents of Silver for the same purpose. Nay\neven in our Time, says the same Author, some of the Keepers of these\nSacred Creatures, have lavish\u2019d away no less than 100 Talents, in\nmaintaining them whilst alive. After the pompous Funeral of _Apis_ was\nover, those Priests that had the charge of the Matter, sought out\nanother Calf, which they substituted in its stead, with the same Marks\nas the former; and this pass\u2019d for a great Miracle among them, but\ncertainly it was not difficult for evil Spirits, who might take pleasure\nin deceiving these People, to represent to a Cow, when she went to Bull,\nan Ox with those Marks, as _Jacob_ made the Goats and Sheep of the same\ncolours, by placing speckl\u2019d Rods before the Eyes of the Dams at the\nTime of their Coition. Thus, having found an Ox to their Mind, an end\nwas immediately put to all further Mourning and Lamentation, and the\nyoung God was led by the Priests thro\u2019 the City of _Nilopolis_, fed 40\nDays, and afterwards put into a Barge, in a golden Cabbin, transported\nto _Memphis_, and plac\u2019d in _Vulcan_\u2019s Grove. For the Adoration of this\nOx, they give this Reason, _viz._ That the Soul of _Osiris_ pass\u2019d into\nthe Ox _Apis_, and consequently into all the rest that were successively\nsubstituted in his stead: [Sidenote: Sepulchre of _Osiris_.] But some\nsay, the Members of _Osiris_, kill\u2019d by _Typhon_, were thrown by _Isis_\ninto an Ox made of Wood, and cover\u2019d with Ox-Hides (from whence the City\nof _Busiris_ took its Name;) and this, as it is reported, she did,\nbecause, as she was in search of her Husband, a very handsome Bull\nappear\u2019d to her, which she believ\u2019d to be him, and whom she afterwards\ncaus\u2019d to be Honour\u2019d in _Egypt_, under the Figure of that Animal. Many\nother Things are fabulously reported of _Apis_, which would be too\ntedious to relate in particular; therefore I need only consider whether\nthe Adoration and Worship of that Creature, came first in use from being\nthe Sepulchre of _Osiris_, [Sidenote: Of _Mycerinus_\u2019s Daughter.] or\nfrom the Account _Herodotus_ in his _Euterpe_ gives of the Daughter of\n_Mycerinus_, bury\u2019d in like manner, which we shall here relate, _viz._\nThat one of the _Egyptian_ Kings, _Mycerinus_ by Name, seeing himself\ndepriv\u2019d of Heirs by the Death of his Daughter and only Child, spar\u2019d\nnothing whereby he might express how sensibly he was touch\u2019d with this\nLoss, and consequently indeavour\u2019d to immortalize her Memory, by the\nmost superb and sumptuous Structure he could possibly devise. Instead\ntherefore of a Monument he order\u2019d a Palace to be erected for her, with\na great Hall in the midst of it, adorn\u2019d with abundance of Figures and\nStatues, all glittering with precious Stones. After this, he caus\u2019d her\nCorps to be deposited in a Coffin of incorruptible Wood, fashion\u2019d after\nthe likeness of an Ox, which was cover\u2019d all over with Plates of Gold,\nand had a purple Mantle cast over it. The Figure of this Ox was\nkneeling, having a Sun of Massy Gold between his Horns, and being\nenlightn\u2019d by a Lamp hanging before him, whose Flames were fed with a\nmost odoriferous Oil. Round about the Hall stood Perfuming-Pans and\nCensers, which continually threw up clouds of sweet Scents and Perfumes.\nIn another Parlour adjoyning to this, stood about 20 great Images,\npartly naked and carv\u2019d in Wood, which as the Priests report were the\nConcubines of _Mycerinus_. But some there are who speak otherwise of\nthis Ox and those Figures, _viz._ That _Mycerinus_ falling in Love with\nhis Daughter ravish\u2019d her, who thereupon hanging herself for Grief, her\nFather bury\u2019d her in this Ox, and the Servants who betray\u2019d the\nDaughter, and slew the Mother, were represented by these Images, as\nhaving been accessary to such Wickedness. This Sepulchral Story, _Porus_\nhas very well delineated in _Porcachius_, after the manner you\u2019ll find\nrepresented in this first Plate. But to return to the City _Memphis_,\nsaid to have been in circuit about 20 Miles; _Greaves_ tells us, there\nis not now so much as the Ruines of any such Place to be seen, altho\u2019\nMonsieur _Thevenot_ affirms, those pretty near the _Mummies_, enclining\ntowards the _Nile_, are doubtless the Ruines of that City, whose\nInhabitants, even at this Day, in imitation of their Ancestors, bury\ntheir Dead without the Gates, and consequently make use of the Plain for\na Burying-Place. Yet _Sandys_ avers, \u2019tis not likely they should carry\ntheir Dead so far, when they have as convenient a place belonging to\ntheir City, and this is also agreeable to what some of the Ancients\nwrite, _viz._ [Sidenote: _Subterranean Caves._] That on these\nSubterranean Caves the City _Memphis_, and several other Places\nthereabouts were built, as on so many Vaults or Arches. Without doubt\nthey bury\u2019d in both places, tho\u2019 cheifly in the Plains of _Egypt_ and\n_Libya_, where, in Caves and Grots under Ground, are said to be about 40\nSepulchres of their Kings. In these they were very curious, sparing no\ncost, but roofing them over like so many great Halls, and dividing them\ninto several Apartments, with Passages out of one into the other,\nalotting also to each Family or Person, one suitable to his Quality and\nExpense he had been at in making them. These were like those _Hypogea_\nof the _Greeks_, or _Crypt\u00e6_ of the _Romans_, p. 95, 96. and are thus\ndescrib\u2019d by _Sandys_, p. 103. Not far above _Memphis_, near the brow of\nthe _Libyan_ Desarts, and straitning of the Mountains, are the\nSepulchres or Graves of the antient _Egyptians_, who have been there\nfrom the first inhabiting that Country, and who coveted that place of\nBurial, as suppos\u2019d to contain the Body of _Osiris_. When discover\u2019d,\nthey are to be seen after this manner: By the removal of a certain\nsquare Stone (which is very close fitted, and cover\u2019d over with Sand for\nprivacy sake) a descent appears like the narrow mouth of a Well, with\nholes on each side of the Wall to descend by, yet which are so\ntroublesome, that many, says _Sandys_, who go thither on purpose to see\nthem, refuse to go down into them. Some of these are near 10 Fathom\ndeep, leading into long Vaults, hewn out of Rocks, with Pillars of the\nsame, and which seem to have belong\u2019d to particular Families: Under\nevery Arch lye the Bodies that have been _Embalm\u2019d_, &c. Here also are\nseveral Pyramids and Obelisks to be seen, adorn\u2019d with _Hieroglyphical_\nInscriptions, which set forth the Riches and Power of those Kings; but\nthese we shall more particularly treat of in another place, and\ntherefore here only represent to you the _Ichnography_ and\n_Schenography_ of the antient Burial-Places of the _Egyptians_, near the\n_Pyramids_, out of which the _Mummies_ are brought, with a Prospect of\n_Memphis_, _Babylon_, _Cairo_, &c. The Scituation and Disposition of\nthese, I presume, will appear very plainly describ\u2019d in this second\nPlate, taken out of _Johannes Nardius_, at the end of his _Lucretius_,\nwith the Mistakes amended.\n\n[Illustration:\n\n J. Kip Sculp.\n\n To Nathaniel Long Esq_{\ua76b} who has been pleas\u2019d to encourage this Work,\n this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\n A. The Ruines of the antient City of _Memphis_.\n\n B. The City of _Babylon_, now _Grand Cairo_.\n\n C. The River _Nile_ flowing from _South_ to _North_.\n\n D. A carv\u2019d Stone the Cover of the Well.\n\n E. The Well or Passage thro\u2019 which they descended into the arch\u2019d\n Chamber.\n\n F. A Stone-Coffin carv\u2019d with _Hieroglyphicks_, containing another\n of Wood mark\u2019d G. which that it may be the better seen, is shown in\n another place, having an Image standing thereon, and some Tutelar\n Gods. At the Well or Passage E. a Servant holding by a Rope,\n descends with his Master upon his Shoulders, whom having set down at\n the bottom of the Well, he creeps upon his Belly through a Foramen\n at H. and then enters into a magnificent arch\u2019d Chamber, in the\n middle of which is plac\u2019d a Marble-Tomb, F. having a _Mummy_ in it.\n Out of this, many Passages lead into other Chambers, which are so\n numerous and intricate, the way out is almost as difficult to find,\n as that of a Labyrinth.\n\nFrom _Memphis_, the Court of the _Egyptian_ Kings is said to have\nremov\u2019d to _Alexandria_, and afterwards to _Cairo_; [Sidenote:\n_Babylon._] but in respect that _Babylon_, now _Cairo_, lies opposite to\n_Memphis_, as is seen at Letter B, and this second Plate thereby better\ndescrib\u2019d, I will begin with that first. This, in opposition to the\ngreat City of _Babylon_ in _Chald\u00e6a_, built by _Semiramis_, was also for\ndistinction sake call\u2019d the _Egyptian Babylon_: It is said to have been\nfounded by _Cambyses_ the _Persian_ Monarch, the first that made this\nKingdom stoop to the Yoke of a Foreign Power, and was by him peopled\nwith some _Babylonians_ or _Chald\u00e6ans_ transplanted thither. It stood at\nsome distance towards the _South_ of _Cairo_, where now appear nothing\nhardly but great Mountains of Ruines, among which many of the Christian\nTemples and Monasteries lye in rubbish. The Castle hereof serv\u2019d long\nafter for a Garrison of three Legions, appointed to defend this Country\nin the Time of the _Romans_. Adjoyning to this Castle are Store-Houses,\n[Sidenote: _Granaries_ of _Joseph_.] suppos\u2019d to be of the Granaries of\n_Joseph_, which, as they say, he built, and therein laid up Corn against\nthe ensuing Famine. In all they were seven, but now three only are\nstanding, which are also employ\u2019d to the same use: From hence, for the\nspace of 20 Miles up the River, there are nothing but Ruines.\n\n[Sidenote: Old _Cairo_.]\n\nFrom the Ruines of this City, _Babylon_, Old _Cairo_ was rais\u2019d, being\nheretofore a most stately City, but now in a manner desolate, having\nbeen alter\u2019d several Times, as the Conquerors or Lords of the Country\nthought fit. At length a more convenient and pleasant place of Abode was\npitch\u2019d upon, when about half a League off the Old, [Sidenote: New\n_Cairo_.] they built New _Cairo_, which for a long Time has been, and at\npresent is, the chief City or _Metropolis_ of all _Egypt_. The\n_Italians_ call it _Alcairo_, and others, by way of Excellency, _Grand\nCairo_. It is scituate on the _East_ side of _Nile_, in a very pleasant\nPlain, at the foot of the rocky Mountain _Muccat_, winding therewith,\nand representing the form of a Crescent. It stretches, says _Sandys_, p.\n92. _South_ and _North_, with the adjoyning Suburbs, five _Italian_\nMiles, and is in breadth scarce one and a half where it is broadest; but\nas to the bigness or circumference of this City, Authors differ very\nmuch, because some will have it consist of four Parts, _viz._ Old\n_Cairo_, New _Cairo_, _Boulac_ and _Charafat_, which, if we compare with\n_London_, the City of _Westminster_ and Borough of _Southwark_, we shall\nfind it at least three times bigger. For it is said, the parts of\n_Cairo_, together with its Suburbs, are 10 or 12 Leagues in length, 7 or\n8 in breadth, and 25 or 30 in circuit, and yet is this City so exceeding\nPopulous, that the People pass to and fro in throngs, altho\u2019 the Women,\naccording to the Custom of that Country, seldom or never appear abroad.\nOnce in seven Years \u2019tis visited with a terrible Pestilence, insomuch\nthat 1000 or 1500 have dy\u2019d in a Day, nevertheless, if not above 300000\ndie within the Year, the City is reckon\u2019d to be in good Health, and\nthere is hardly any miss of the Deceas\u2019d. There are said to be in it\n18000 Streets, 23000 Mosques, and 200000 Houses, besides several\nMarkets, Exchanges, Hospitals, and other magnificent Structures. Every\nStreet is known by its Name, and fortify\u2019d with a great Gate at each\nend, which at Night, to prevent Tumults and Uproars, are lock\u2019d up with\nwooden Locks, and open\u2019d with a Key of the same; for here all the Locks\nand Keys, even of the City Gates themselves, which are plated with Iron,\nare made only of Wood. The number of Men, which every Night guard this\nCity, is 28000. There is a _Canal_ or _Khalis_, as they call it, which\nruns the whole length of the City, and conveys thro\u2019 it Water from the\n_Nile_. At the _South_ end it is fortify\u2019d with a stately Castle (the\nPalace of the _Mamaluke Sultans_) scituate on the top of a Mountain,\noverlooking the City and a great part of the Country. It is so large it\nseems a City of it self, environ\u2019d with high Walls, divided into\nPartitions, and enter\u2019d by Doors of Iron, and has within it spacious\nCourts, which in Time past were the places of Exercise. Now the Ruines\nof those antient Buildings only show how sumptuous they have formerly\nbeen, for there are Pillars of solid Marble yet standing, of so immense\na Magnitude, that how they came thither is not the least to be wonder\u2019d\nat. \u2019Tis not therefore without reason that this City was nam\u2019d _Grand\nCairo_, which is reported in great measure to be encompass\u2019d with a\nWall, and in which, says _Thevenot_, there are so many curious Things to\nbe seen, that a very large Book might be fill\u2019d with the relation of\nthem. Among some of the extraordinary Things to be seen at _Cairo_,\n[Sidenote: The _Hatching_ of _Chickens_.] is the artificial way of\nHatching Chickens, upon which the aforesaid Author well observes, it\nmight be thought a Fable to relate that Chickens are to be hatch\u2019d\nwithout Hens sitting upon the Eggs, and yet a greater to say, that\nChickens are sold by the Bushel, nevertheless they are both true. To\neffect this, they put their Eggs into Ovens, and heat them with a\ntemperate warmth, which imitates so well the natural heat, that Chickens\nare form\u2019d and hatch\u2019d in them; but for the particular manner of this, I\nmust refer you to _Thevenot_ in his Travels, _p._ 144. where it is to be\nfound more plainly describ\u2019d. To _Cairo_ are brought, over Land by the\n_Caravan_ from _Mecca_, all sorts of Perfumes, Aromatics, precious\nStones and Gums, [Sidenote: _Drugs_ brought by the _Caravan_.] such as\n_Olibanum_, _Frankinsence_, _Mastic_, _Myrrh_, _Amber_ and\n_Opobalsamum_, also _Indian_ Stuffs, _Indico_, and other rich and\nvaluable Commodities. The _Caravan_ consists of many Thousands of\nPilgrims, that Travel yearly to _Mecca_, out of Devotion and for\nTraffic. That City is distant from _Cairo_ 40 easie Days Journey,\nseparated by a Wilderness of Sand, that lies in drifts, and is often\ndangerous to the Traveller, when mov\u2019d by the Wind, thro\u2019 which he is\nguided in many places by the Stars only, as Ships are in the Ocean. The\nwhole _Caravan_ has above 1000 Horses, Mules and Asses, and 500 Camels.\nThese are the Ships of _Arabia_, and their Seas are the Desarts. The\nCity of _Mecca_, Capital of _Arabia F\u00e6lix_, lying near the _Red Sea_, is\na Place of great Traffic, not only by reason of the _Indian Caravans_,\nthat repair thither yearly with their Commodities, but also of the\nCountry adjoyning, whose precious Productions have procur\u2019d it the Name\nof _Happy_. From hence they go to _Medina Talnabi_, or the _City_ of the\n_Prophet_, where in a little Chappel, lighted by 3000 Lamps that burn\nthere perpetually, lye _Mahomet_, _Omer_ and _Haly_, in plain Tombs of\nthe antique Fashion, cut out like Lozenges. That of _Mahomet_ (not\nhanging in the Air as is reported) is cover\u2019d with green, having on the\nside a Carbuncle as big as an Egg, which yields a marvellous Lustre.\nThese meet again the rest of the _Caravan_ at the place appointed, as\n_Sandys_, p. 97. tells us, who gives the foregoing Account.\n\n[Illustration:\n\n The Balsam Plant\n\n Tho. Platt. sculp.\n\n To M^r. James Petiver Apothecary, F.R.S. who has been pleas\u2019d to\n encourage this Work, this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\nFive Miles _North-East_ of the City _Cairo_, lyes a Village call\u2019d _El\nMatharia_, [Sidenote: _Matarea._] where, in a Garden, is preserv\u2019d the\n_Balsam Plant_ as a great Rarity: [Sidenote: The _Balsam Plant_.] Some\nfalsly attribute the natural Production of it to this Country, and some\nto other Places, tho\u2019, truly speaking, \u2019tis brought from _Mecca_ in\n_Arabia F\u00e6lix_, beyond the _Red Sea_, by the _Turkish_ Pilgrims when\nthey go to visit _Mahomet_\u2019s Tomb, and so has been cultivated in several\nPlaces, and renew\u2019d by the same means whenever it dy\u2019d. Thus the _Balsam\nPlant_ grew and prosper\u2019d in _Jud\u00e6a_, as is attested by _Theophrastus_,\n_Pliny_, _Justin_, and many more; nay by _Galen_ also, who purposely\ntravel\u2019d into _Pal\u00e6stin_ to see and learn the Virtues of this _Balsam_\nof _Syria_; likewise from the Story of _Cleopatra_, who obtain\u2019d some\nPlants of _Balsam_ from _Herod_ the Great, to transplant in _Egypt_. Yet\nthat this Plant was not in _Jud\u00e6a_ before the Time of _Solomon_, that\ngreat Collector of Vegetable Rarities, appears from the Account of\n_Josephus_, who relates how the Queen of _Sheba_, a part of _Arabia_,\nbrought, among other Presents to that King, some Plants of the\n_Balsam-Tree_, as one of the most valuable Things in her Country;\nwhereby it appears it was not an original Native Plant of _Jud\u00e6a_, and\nothers affirm also that it had not its natural Growth there, utterly\ndenying it was peculiar to that Country, or only to be seen in two\nGardens about _Jericho_. We are to rely chiefly on the Credit and\nAuthority of _Joannes Veslingius_ and _Prosper Alpinus_, who rightly\nconclude the natural and original Place of this Plant to be in _Arabia_,\nabout _Mecca_ and _Medina_, where it still plentifully grows, and\nMountains abound therewith. From hence it has been carefully\ntransported, by the _Basha\u2019s_ of _Grand Cairo_, to the Garden of\n_Matarea_, where, when ever it dies, it is renew\u2019d from those parts of\n_Arabia_ where it grew, from whence the _Grand Signior_ yearly receives\na Present of _Balsam_ from the _Xeriff_ of _Mecca_, still call\u2019d by the\n_Arabians_ _Balessan_, and whence \u2019tis suppos\u2019d the _Greek_ Apellative\n_Balsam_ arose. The Shrub, which produces this Liquor, is about two\nCubits high, with few Leaves, like to those of Rue, always green, and\nsomewhat inclining to white, yet which fall not off in Winter. The Wood\nis gummy, cleaving to the Fingers, and outwardly of a reddish colour,\nwith Branches of the same that are long, streight, slender and\nodoriferous, with a few Leaves disorderly plac\u2019d, sometimes three, five\nor seven together, after the manner of the Mastic-Tree: It bears a few\nsmall white Flowers, like _Acatia_ or the _Egyptian_ Thorn, which are of\na pleasant scent, but fade in a little Time. After the Blossoms follow\nyellow fine scented Seeds, inclos\u2019d in a reddish black Bladder, very\nsweet, and containing a yellowish Liquor like Honey: They are bitterish\nand a little tart on the Tongue, and of the same shape and bigness with\nthe Fruit of the Turpentine-Tree, in the middle thick, and at the ends\npointed. The Juice call\u2019d _Opobalsamum_, drops in the Summer-Time from\nthe slit of the insected Bark, which no sooner comes into the Air but it\nturns whitish, afterwards green, then of a gold colour, and lastly\nbecomes paler. When \u2019tis first dropp\u2019d \u2019tis clear, but instantly turns\nthick and cloudy, and when old grows like Turpentine. \u2019Tis at first of\nso strong a Smell, that in many it causes the Head-Ach, and in some a\nsudden bleeding at the Nose; but this strong and sharp Savour at length\nchanges into a pleasant Scent, which in old _Balsam_ is so weak that you\ncan hardly discover any Smell at all.\n\nThere is another sort of _Balsam_ brought from _Cairo_, in Flasks and\nLeather-Bottles, which is very odoriferous, yet not the pure Liquor or\nGum issuing from the Bark of the aforesaid Tree, but drawn out of the\nWood and green Branches by boyling. Another sort is press\u2019d out of the\nSeeds, and many times sold for the right, tho\u2019 not so strong scented nor\nso bitter in Taste. There is no Medicine more generally us\u2019d by the\n_Egyptians_ than the _True Balsam_, which they esteem a kind of\n_Panacea_ for all Diseases, both external and internal, curing therewith\ndivers sorts of Wounds, as also the bitings of venomous Creatures. They\nuse it moreover as a Preservative against the Plague, and to drive away\nAgues or Fevers that proceed from Putrifaction. The Seeds and green\nBranches, are likewise us\u2019d against all Distempers that the _Balsam_ it\nself is: The same Virtue is ascrib\u2019d to the Wood; but the _Balsam_,\nterm\u2019d by the _Greeks_, _Opobalsamum_, is the strongest, the Seed or\n_Carpobalsamum_ more gentle, and the Wood or _Xylobalsamum_ the weakest\nof all. But the chief Use of the _Balsam_ for our Purpose, is preserving\nthe dead Bodies of Kings and Princes; from which Quality, and on account\nof its Analogy with _Embalming_, the _Art_ it self deriv\u2019d its Name from\nit, as we shall show hereafter, when we come to speak of its\n_Etymology_: Its other Virtues, which are very many, together with a\nmore general Description of it, the manner of extracting the Liquor, and\nthe true signs of its Goodness when unsophisticated, I intend to treat\nof more fully in my _Pharmacop\u0153ia_, in the Chapter of _Balsams_, &c.\ntherefore shall here only insert the Draft of this Plant, which is very\nscarce, taken out of _Prosper Alpinus de Plantis \u00c6gyptiacis_, and\nrepresented in our third Plate.\n\nWe come next, according to the Method propos\u2019d, to speak of\n_Alexandria_, [Sidenote: _Alexandria._] so call\u2019d from _Alexander_ the\n_Great_, who built this City upon a Promontory, thrusting it self into\nthe Sea, by which on the one side, and the Lake _Mareotis_ on the other,\nit is exceeding well defended. Here _Alexander_ built himself a large\nand stately Palace of admirable Workmanship, and all the succeeding\nKings of _Egypt_ so enlarg\u2019d and beautify\u2019d this City, some with Ports\nand Arsenals, and others with magnificent Temples, and such like rich\nDonations, that it was then judg\u2019d by many to be second, if not the\nfirst City of the World; being exceeding Populous, and plentifully\nprovided with all sorts of Provisions and other Necessaries. _Diodorus\nSiculus_ tells us, when he was there, he was inform\u2019d by those that kept\nthe Rolls of the Inhabitants Names, that there were above 300000\nFreemen, and the King receiv\u2019d above 6000 Talents yearly Revenue. This\nCity _Alexander_ peopl\u2019d with _Greeks_, immediately upon his Conquest of\n_Egypt_, and some of his Successors had their Residence here for 900\nYears. This was the _Metropolis_ of _Egypt_ before _Grand Cairo_ was\nbuilt; but _Alexandria_ is now so ruinous, says _Thevenot_, that many\nStrangers ask where it is even when they are in the middle of it, yet\nare there such fair remains among the Ruines, as shew it to have been a\nwonderful Place. One of the finest Things, now to be seen there, are the\nWalls, which, tho\u2019 ruin\u2019d, are so Magnificent, one must needs confess\nthey have been matchless. These Walls are strengthn\u2019d with stately ranks\nof Pillars, and have 118 great square Towers, with a little one betwixt\nevery two, nay, they are so neatly contriv\u2019d, that there are stately\nCasemates underneath, which may serve for Galleries and Walks: In each\nTower there is a large square Hall, the Vault whereof is supported by\ngreat Pillars of _Thebaic_ Stone; there are a great many Chambers above,\nand over all a large Platform, above 20 Paces square. In short, all\nthese Towers are so many Palaces, able to contain 200 Men each. The\nWalls are several Foot thick, and have every-where Port-holes in them,\nand formerly encompass\u2019d the antient Town, fortify\u2019d by such Towers.\nNext to the Walls, the finest piece of Antiquity that has withstood the\nrage of Time, is the Pillar of _Pompey_, [Sidenote: _Pompey_\u2019s Pillar.]\nscituate about 200 Paces from the City, upon an Eminence or little Hill,\nwhereby it is seen at a great distance: This Pillar stands on a square\nPedestal seven or eight Foot high, and each Face about 14 Foot over; the\nPedestal is fix\u2019d on a square Base about half a Foot high and 20 broad,\nmade of several Stones cemented together. The Body of the Pillar\nconsists only of one Stone, which some believe to be of _Granit_; but\n_Thevenot_ and others affirm, \u2019tis a sort of Cement, which, in process\nof Time, grew into Stone, or else was cast on the spot, for \u2019tis aver\u2019d\nfor truth, the Ancients had the Secret of casting Stones. But others\nabsolutely deny this Stone was so made, affirming the antient\n_Egyptians_ got these Pillars and Obelisks, that are to be seen at so\nmany places in _Italy_, at _Saide_, where they pretend many have been\ncut out and brought by Water down the _Nile_: If this be true, what\nextraordinary Barks or Water Carriages must they have had, to bring so\ngreat a weight, and in so large a bulk, as was that of this Pillar, nay,\nwhat Engins to raise it on its Pedestal? _Thevenot_ says, No Artificer\ncould be found that would undertake to remove it to another place, and\nthat it is 120 Foot high, but _Le Bruyn_, who measur\u2019d it, found it to\nbe but 90, yet as much as six Men could grasp round, which, according to\nhis Calculation is 38 Feet. On the top is a fine Chapiter,\nproportionable to the bigness of the Pillar, but made of a distinct\npiece of Stone. \u2019Tis said _Julius C\u00e6sar_ erected this Pillar in memory\nof the Victory he obtain\u2019d over _Pompey_.\n\n[Sidenote: _C\u00e6sar_\u2019s Palace.]\n\nAt some Paces distant is _C\u00e6sar_\u2019s Palace, but all ruin\u2019d, says\n_Thevenot_, except some Pillars of _Porphiry_ that are now entire and\nstanding, yet the Frontispiece is still pretty sound, being a very\nlovely piece of Architecture. About 80 Paces wide of _Pompey_\u2019s Pillar\nis a _Khalis_ or _Canal_ of the _Nile_, dug by the antient _Egyptians_\nto bring Water to _Alexandria_, which has no other to drink. This, when\nthe _Nile_ swells and breaks down a Bank, fills the Cisterns that are\npurposely made under the City, and which are very magnificent and\nspacious; for _Alexandria_ is all hollow underneath, being an entire\nCistern, whose Vaults are supported by several fair Marble-Pillars, and\nupon these Arches the Houses are built. Now this Water of the _Nile_, so\nconvey\u2019d by the _Khalis_ under the Town, is by Wheels, with Earthen\nPitchers or Buckets, drawn up into the private Cisterns of each House.\nThere are likewise to be seen at _Alexandria_ two very stately Obelisks\nof _Theban_ Marble, intermix\u2019d or speckl\u2019d with Veins of various\ncolours: One of these remains entire, but so sunk into the Earth, that\nit appears without a Pedestal. The other is quite bury\u2019d in the Ground,\nexcept the Pedestal only, which is about 10 Foot high; each of these are\nof one entire Stone, 100 Foot in height and eight in breadth, suppos\u2019d\nto be larger than those at _Rome_, and mark\u2019d with such like\n_Hieroglyphical_ Figures.\n\n[Sidenote: Palace of _Cleopatra_.]\n\nNear these Pillars or Obelisks are the Ruins of _Cleopatra_\u2019s Palace, by\nwhose stately Chambers or Apartments, in some part remaining entire, it\nmay reasonably be conjectur\u2019d, it was a very superb and magnificent\nBuilding, as likewise by some remains, still to be seen on the Sea-side,\nof a Gallery supported by many fair Pillars, and running outwards to the\nMouth of the Harbour, so that any one might embark there from the\nPalace. _Thevenot_ tells us, in his Travels to the _Levant_, p. 125.\nthat this City abounds with Marble, Porphiry and _Thebaic Stone_ or\n_Granit_, as also that among the Ruins, there are several very curious\nStones to be found, such as _Agats_, _Garnets_, _Emeralds_, &c. like to\nMedals, some engrav\u2019d with Heads, others with Idols, and some with\nBeasts, all being different from each other, and serving heretofore for\n_Talismen_ or _Charms_. These are so excellently well wrought, that\ncertainly nothing now-a-days can come up to them, whereby it appears\neither their Engravers were wonderful Artists, or else they had the Art\nof casting, or at least of softning Stones; for tho\u2019 some of these are\nso small one can hardly finger them, yet are they nevertheless all\nengrav\u2019d or otherwise wrought to perfection.\n\nThis City of _Alexandria_ was likewise very famous for its Academies or\nColleges, endow\u2019d with large Revenues, and planted with such Persons as\nwere eminent in Liberal Sciences, who were drawn thither by Rewards, and\ncherish\u2019d by Favours, thro\u2019 which means _Alexandria_ became the\n_Parnassus_ of the Muses, and the School of all good Literature. The\nchiefest and most memorable Place of all these was the _Serapion_,\n[Sidenote: The _Serapion_.] or Temple of the God _Serapis_, for\nsumptuous Workmanship and magnificent Building inferior to none but the\n_Roman_ Capitol. It had a curious _Portico_ of a Mile in length, whereto\nadjoyn\u2019d a Court of Justice and a Grove: In this last, the Followers of\n_Aristotle_\u2019s Doctrine had a peculiar School, whereof the\n_Alexandrians_, as _Eusebius_ and _Nicephorus_ write, would needs impose\nthe Charge on Bishop _Anatolius_, for his extraordinary Knowledge in all\nArts. St. _Mark_ the Evangelist was here first Divinity-Professor, whose\nSuccessor erected a School for _Theology_, wherein, for the advancement\nof the Christian Religion, several of the most learn\u2019d Men were\nappointed Readers, who scholastically handled the main and fundamental\nPoints only: Among these was _Pant\u00e6nus_, who read both Divinity and\nPhilosophy to all such as came to hear him, which, as it is conceiv\u2019d,\ngave the first hint to the instituting of Universities throughout the\nrest of Christendom, insomuch that, from so small a beginning, the\nSchools of _Alexandria_ became so great and eminent, that _Nazianzen_\ngave them the Title of \u03a0\u03b1\u03bd\u03c4\u03bf\u03af\u03b1\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03c3\u03b5\u03c9\u03c2 \u1f10\u03c1\u03b3\u03b1\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd, _The Shops or\nWorkhouses of all Learning_. Here also St _Jerom_, St. _Basil_, St.\n_Gregory_ and others were educated, and _Philo-Jud\u00e6us_ likewise became\neminent, for in this Academy the _Jews_ had a flourishing and populous\nSynagogue; but what greatly encreas\u2019d the glory of this Assembly, was\nthat most wonderful Library of _Ptolemy Philadelphus_, [Sidenote:\nLibrary of _Ptolemy_.] Son of _Ptolemeus Lagus_, the second of that Name\nof the Line of the _Egyptian_ Kings, first establish\u2019d by him, and\nafterwards augmented and enrich\u2019d by his Successors; for this King being\nan exceeding Lover of all Arts and Sciences, he, with great Labour and\nmuch Expence, made a Collection of all manner of Books, as well in\nDivinity as in all Arts, Sciences, History, and the like, some of which\nhe obtain\u2019d from _Greece_ and other places, but the _Pentateuch_, and\nthe rest of the Old Testament, he procur\u2019d from _Jud\u00e6a_. Then wrote this\nKing to _Eleazer_ the High Priest, to send him six out of every Tribe to\nTranslate this Book for the common Use. These _Ptolemy_ receiv\u2019d at\n_Alexandria_ with exceeding great civility, and erected several\nconvenient Mansions for them, wherein every one was by himself to\nTranslate the Holy Law, which they so perform\u2019d, according to the\nTestimonies of _Josephus_, _Clemens Alexandrinus_, _Eusebius_\n_Nicephorus_, St. _Austin_, and other learned Writers, that they not\nonly us\u2019d the same Sense, but the very same Words also, yet that\ncertainly not without the special Grace and Assistance of the Holy\nSpirit. Now this is the Translation which bears the Name of _Septuagint_\nto this very Day. [Sidenote: The _Septuagint_.] Moreover, this King sent\nto the _Chaldeans_, _Romans_ and other Nations for Books, all which he\nlikewise commanded to be Translated into the _Greek_ Tongue. One\n_Phalerius Demetrius_, a Learned _Athenian_ Exile, was Keeper of this\nLibrary, which amounted, as _Agellius_, _Ammianus Marcellinus_ and\n_Diodorus Siculus_ alledge, to 700000 Volumes, and was afterwards from\nTime to Time very much augmented by the succeeding Kings, \u2019till at\nlength this invaluable Treasure of _Manuscripts_ (for then the _Art_ of\n_Printing_ was not so much as thought of) was burn\u2019d in the Civil Wars\nbetween _Pompey_ and _C\u00e6sar_, in the 183 _Olympiad_, after it had\ncontinu\u2019d about 124 Years. This _C\u00e6sar_ ever after accounted the\ngreatest of his Misfortunes, that he, who was so great a Lover of Arts\nand Sciences, should be Cause of the destruction of so incomparable and\nunparalel\u2019d a _Library_.\n\n[Sidenote: The _Serapion Library_.]\n\nAnother _Library_ was afterwards erected by _Cleopatra_ in the\n_Serapion_, a Building of great Excellency and wonderful Art: This was\ngreatly adorn\u2019d and enrich\u2019d by the assistance of _Marc Anthony_, who\nacquir\u2019d the _Attalian_ and _Pergam\u00e6an_ Libraries, and which continu\u2019d\nduring the Time of the Primitive Christianity; when, in the Days of\n_Theodosius_ the Great, it was demolish\u2019d, as a harbour of Infidelity.\nAmong other remarkable Places in this City of _Alexandria_, was the\n_Seraglio_ call\u2019d _Somia_, belonging to the Palace, famous for its being\nthe Burial-Place of the _Ptolemys_, and of _Alexander_ the Great,\n[Sidenote: _Alexander_\u2019s _Sepulchre_.] whose Body lay here inclos\u2019d in a\nSepulchre of Gold; but _Cybiosactes_ despoil\u2019d it of that precious\nCover, after which, it was cover\u2019d with Glass, and so remain\u2019d to the\nTime of the _Saracens_, as _Sandys_, p. 87. informs us. Now since the\nBurial of _Alexander_ the Great was manag\u2019d, in all respects, suitably\nto his Grandeur, whereby it not only exceeded all others in regard of\nExpence, State and Pomp, but also in point of curiosity of Workmanship,\n_Diodorus Siculus_, Lib. 18. cap. 3. thought fit to recommend to\nPosterity these remarkable and entertaining Matters concerning it,\n_viz._ That to _Arid\u00e6us_, Bastard Son of _Philip_, and Brother of\n_Alexander_, whom he succeeded, the care of his Funeral, and preparing a\nChariot to convey his Body to the Temple of _Jupiter Ammon_, was\ncommited. First therefore he provided a Coffin of beaten Gold, wrought\nin form and proportion to his Body: This he fill\u2019d with Aromatic Spices,\nas well to delight the Senses, as to preserve the Corps from\nPutrifaction, and then fitted it exactly with a Cover of Gold, which\nagain was over-spread with a purple Pall, embroider\u2019d with Gold, and\nnear it were plac\u2019d the Arms of the Deceas\u2019d, thereby to represent the\nActs of his Life. Then were these plac\u2019d in a Chariot under a\nTriumphal-Arch of Gold, beset with precious Stones, and supported by\nPillars and Chapiters of Gold also, made after the _Ionic_ Order. On\neach side the Arch stood a Golden Image of _Victory_ bearing a Trophy,\nand on the top was a Gold-Fringe of Net-Work, from which hung Bells so\nlarge, that they might be heard at a great distance. Under this Portico\nor Arch was plac\u2019d a four square Throne of Gold, adorn\u2019d with little\nCoronets of various beautiful Colours. On every side of this Arch, from\na Net-Work of Gold, a Finger thick, hung four Tables or Pannels,\nwhereupon were pourtray\u2019d all sorts of Creatures. In the first Table was\nrepresented _Alexander_ sitting in a Chariot, with a Royal Scepter in\nhis Hand, his Armour-Bearer before him, and his Life-Guards, compleatly\narm\u2019d, round about him. In the second follow\u2019d Elephants, adorn\u2019d in\ntheir proper Habiliments, on which sat _Indians_ before, and\n_Macedonians_ behind, arm\u2019d according to the Customs of their respective\nCountries. In the third might be seen Squadrons of Horse drawn up in\nBattalia; and in the fourth appear\u2019d a Fleet order\u2019d in a Line of\nBattel. At the entrance into this Arch were plac\u2019d Golden Lions, looking\nsternly towards those that should offer to enter. On the out-side of the\nArch, and middle of the Roof, was plac\u2019d on a purple Carpet, a Crown of\nGold, so large, that by the reflection of the Sun-Beams, it darted such\nan amazing splendor and brightness, that at a distance it appear\u2019d like\na flash of Lightning. The whole Work was set upon two Axel-Trees, the\nends of which were likewise of Gold, representing Lions Heads with Darts\nin their Mouths. The whole Machine was mov\u2019d by four Wheels, whose\nSpokes and Naves were also over-laid with Gold, and there were four\nPoles to draw it by, to each of which were yok\u2019d 16 of the largest and\nfinest Mules that could be got, in all 64. Every Mule was adorn\u2019d with a\nCrown of Gold, Bells of Gold on either side their Heads, and rich\nCollars about their Necks, set off and beautify\u2019d with precious Stones.\nAfter this manner did the Chariot set forth, the sight of which was more\nstately and pompous than can be imagin\u2019d, so that its Fame brought\ntogether Multitudes of Spectators; for the People out of every City,\nwhither it was coming, met it, and then ran back again before it, never\nsatisfy\u2019d with the delight they took in gazing on it; and, suitable to\nso stately a Show, attended a vast company of Workmen and Pioneers to\nclear the way for its Passage. Thus _Arid\u00e6us_ (who spent two Years in\nPreparations for it) brought the King\u2019s Body from _Babylon_ to _Egypt_.\n_Ptolemy_, in Honour to this great King, met the Corps with his Army as\nfar as _Syria_, where he receiv\u2019d and accompany\u2019d it with great Respect\nand Observance; for he had resolv\u2019d not to conduct it to the Temple of\n_Jupiter Ammon_, but to keep it in this City which _Alexander_ had\nbuilt, being the most famous almost of any in the World. For this end he\nbuilt a Temple in Honour of _Alexander_, in greatness and stateliness of\nStructure, becoming the Glory and Majesty of so great a King; and in\nthis Repository laid the Body, and honour\u2019d his Exequies with Sacrifices\nand magnificent Shows, agreeable to the State of a Demi-God: Thus much\nfor the glorious Sepulchre and Burial of the greatest Monarch perhaps\nthat ever liv\u2019d. Next we shall take notice of two _Physiological_\nObservations on the Earth and Water of _Egypt_, made by Father _Vansleb_\nin his Voyage thither, p. 109. 111. where, speaking of _Alexandria_, he\ntells us the Earth thereabouts is full of _Nitre_, which is easily\nprov\u2019d by the following Experiment, _viz._ That if you take a piece of\nEarth and set it in the hot Sun, it will become white as Snow on that\nside that is towards the Sun. Also in the _Grand Signior_\u2019s Salt-Pits,\nthat are out of this City, near the _Khalis_ or Chanel of _Cleopatra_,\nhe took notice of two things very remarkable: _First_, That the Water of\n_Nile_, the sweetest and freshest in the World, makes a Salt, not only\nwhiter than ordinary, but likewise very excellent. _Secondly_, That this\nSalt has the taste of Violets. The last thing, but not the least, that I\nhave to say of _Alexandria_, [Sidenote: Isle of _Pharos_.] is concerning\nthe famous Isle of _Pharos_, which stands over-against the City, and was\nformerly a Mile distant from the Land, but joyn\u2019d to the Continent by\n_Cleopatra_, on the following occasion, says _Heylin_, p. 849. The\n_Rhodians_, then Lords of the Sea, us\u2019d to exact some Tribute or\nAcknowledgement from every Island within those Seas, and consequently\nfrom this: Their Embassadors, upon this Occasion, sending to _Cleopatra_\nto demand this Tribute, she deferr\u2019d it for seven Days, under pretence\nof celebrating a Solemn Festival, but in the mean Time, by raising huge\nDams and Banks in the Sea, both with incredible charge and speed, she\nunited the Island to the Shoar, which finish\u2019d, she sent away the\n_Rhodians_ empty-handed, with this witty Jeer, _That they were to take\nToll of the Islands, and not of the Continent_. A Work of great rarity\nand magnificence this, both for its extent, taking up the space of seven\nFurlongs, and thence call\u2019d _Heptastadium_, and the incredible speed\nwherewith it was finish\u2019d. Upon a Promontory hereof, on a Rock,\nenviron\u2019d by the Sea, _Ptolemy Philadelphus_ caus\u2019d a Watch-Tower to be\nbuilt for the benefit of Sailors, (the Seas upon that Coast being very\nunsafe and full of Flats) to guide them over the Bar of _Alexandria_.\nThis _Pharos_ or Watch-Tower was of wonderful height, ascended by Steps,\nand having many Lanthorns at the top, wherein Lights burn\u2019d nightly, as\na Direction to such as sail\u2019d by Sea; yet oftentimes the multitude of\nLights appearing a far off as one, and being mistaken for a Star,\nprocur\u2019d contrary effects to the promis\u2019d Safety. This had the repute of\nthe Worlds seventh Wonder, call\u2019d after the Name of the Island, and is\nat this Day a general Name for such Towers as serve to that purpose. The\nMaterials of it were white Marble, and the chief Architect _Sostratus_\nof _Gnidos_, who grav\u2019d upon it this Inscription: Sostratus _of_ Gnidos,\n_Son of_ Dixiphanes, _to the Gods Protectors for the safeguard of\nSailors_. This Inscription he cover\u2019d over with Plaister, and inscrib\u2019d\nthereon the Name and Title of the King, Founder of this Tower, to the\nend that when the King\u2019s Name should be wasted and wash\u2019d away, his own,\nwhich was cut on Marble, might be celebrated to Eternity.\n\nTo the South side of the City of _Alexandria_, near the Lake _Mareotis_,\nwherein the Sepulchres of King _M\u0153ris_ and his Wife were Pyramidically\nbuilt, adjoins the _Labyrinth_, [Sidenote: The _Labyrinth_.] not much\ninferior to that Structure, as will appear from that Description given\nby _Sandys_, p. 88. where he tells us, \u2018That in the midst of this\n_Labyrinth_ were 37 Palaces, belonging to the 37 Jurisdictions of\n_Egypt_; to which resorted the several Presidents to celebrate the\nFestivals of their Gods (who had herein their particular Temples,\nmoreover 15 Chapels, containing each a _Nemesis_) and also to advise of\nMatters of Importance relating to the Public Good. The Passages\nthereunto were thro\u2019 Caves of a miraculous length, full of dark and\nwinding Paths, and Rooms within one another, having many Doors to\nconfound the Memory and distract the Intention, and leading into\ninextricable Error: Now mounting aloft, and then again re-descending,\nnot seldom turning about Walls infolded within each other, in the form\nof intricate Mazes, not possible to thred or get out of without a\nConductor. The Building was more under Ground than above, being all of\nmassy Stone, and laid with that Art, that neither Cement nor Wood was\nus\u2019d in any part of the Fabric. The end at length being attain\u2019d, a pair\nof Stairs of 90 Steps, conducted into a stately _Portico_, supported by\nPillars of _Theban_ Marble, and this again gave entrance into a spacious\nHall, the place of general Conventions. All this Hall was of polish\u2019d\nMarble, and adorn\u2019d with Statues both of Gods and Men. The Chambers were\nso dispos\u2019d, that upon their opening, the Doors gave Reports no less\nterrible than Thunder. The first Entrance was of white Marble within,\nadorn\u2019d throughout with Marble Columns, and divers Figures.\u2019 _Dedalus_\nis said to have imitated this, in that _Labyrinth_ he built in _Crete_,\nyet expressing hereof scarce the Hundredth part; for, as _Heylin_\nobserves, it fell as short of the Glories of this, as _Minos_ was\ninferior to _Psammiticus_ (the Founder) in Power and Riches. \u2018Whoso\nmounted the top, should see as it were a large Plan of Stone, and\nwithal, those 37 Palaces environ\u2019d with solid Pillars, and Walls\nconsisting of Stone of a mighty size. At the end of this _Labyrinth_\nstood a square Pyramid of a marvelous breadth and answerable height,\nbeing the Sepulchre of King _Ismandes_ that built it.\u2019 [Sidenote: By\nwhom, and to what end built.] But who built this _Labyrinth_, and to\nwhat end, Authors differ very much, and _Pliny_, who writes a great deal\nof it, gives no certain Reason why it was made. \u2019Tis said it was first\nbuilt by King _Petesucus_ or _Tithoes_, altho\u2019 _Herodotus_ affirms \u2019twas\nthe Work of all the Kings, and lastly of _Psammiticus_. The cause of\nbuilding it is as variously reported: _Demoteles_ thinks it to have been\nthe Palace of _Motherudis_; _Lycias_, that it was the Sepulchre of\n_M\u0153ris_ (of which Opinion is also _Diodorus_) but most believe \u2019twas\nbuilt as sacred to the Sun. _Bellonius_ thinks it to have been a\nSepulchre rather than any thing else, for such like magnificent Works,\nas was also the _Mausoleum_, were commonly rais\u2019d for that end, and\n_Herodotus_ clearly describes this wonderful _Labyrinth_ to have been\nbuilt for a Sepulchre, telling us, \u2018The Kings of _Egypt_, where they\nperform\u2019d their Sacred Rites, resolv\u2019d to leave a common Monument of\nthemselves, therefore in that Place, which is a little above the Lake of\n_M\u0153ris_, and near the City of _Crocodiles_, they built a _Labyrinth_,\nwhich _Herodotus_ himself saw, and which he says was much bigger than\nFame had represented it; for if any one should reason with himself about\nthe Walls and nature of this Work, according to the Narration of the\n_Greeks_, he would never conceive the Labour and Charge of this\n_Labyrinth_. The Temple of _Diana_ at _Ephesus_ is very well worth\nmentioning, yet are the _Pyramids_ far greater, the least of which\nequals the largest Labour of the _Grecians_; and tho\u2019 this _Labyrinth_\nlikewise excels them, yet does the Lake _M\u0153ris_, near which it is built,\nand the Description of which you have at _p._ 141. afford much greater\nadmiration.\u2019 The former of these, _viz._ the _Labyrinth_, is said to\nhave been for the Sepulchre of those Kings that built it, and for the\nSacred Crocodiles; and the latter to contain the Sepulchres of King\n_M\u0153ris_ and his Wife.\n\n[Sidenote: The Wall built by _Sesostris_.]\n\nNot to describe particularly that prodigious Wall built by _Sesostris_,\nwhich defended the _East_ side of _Egypt_, against the Irruptions of the\n_Syrians_ and _Arabians_, being 1500 Furlongs in length, and extending\nfrom _Pelusium_ by the Desart as far as _Heliopolis_; we come next to\nspeak of those famous Walls belonging to the City of _Babylon_ in\n_Chaldea_, built by _Semiramis_ the Wife of _Ninus_, a Princess, who\nbeing naturally of an high aspiring Spirit, was ambitious of excelling\nall others in glorious Actions. So soon therefore as she had bury\u2019d her\nHusband _Ninus_, [Sidenote: _Ninus_ his Sepulchre.] King of _Assyria_,\nin the Royal Palace, and rais\u2019d over him a Mound of Earth of wonderful\nbigness, which as _Ctesias_ reports, standing at some distance from the\nCity that lay in the Plain, appear\u2019d like a stately Cittadel, being 9\nFurlongs high and 10 broad: She provided her self of 2000000 Artists and\nWorkmen to build this City of _Babylon_ in one Year, [Sidenote:\n_Babylon_ in _Chaldea_.] so ordering it that the River _Euphrates_\nshould flow thro\u2019 the midst of it, as _Diod. Siculus_, Lib. 2. cap. 1.\ninforms us. She next encompass\u2019d it with a Wall as many Furlongs in\ncircuit as there are Days in the Year, _viz._ 365: This Wall was 300\nFoot high and 75 broad, insomuch that Coaches might meet and turn upon\nit; She adorn\u2019d it with 250 Turrets of suitable proportion: Then she\nmade a Bridge 5 Furlongs in length, over the narrowest part of the\nRiver, and Floor\u2019d it with great Joists and Planks of Cedar, Cypress and\nPalm-Tree, 30 Foot long: At each end of this Bridge, just on the Brink\nof the River, she built a Palace, whence she might have a Prospect of\nthe whole City: Then in a low Ground she sunk a four square Pond, every\nSquare being 300 Furlongs and the depth of the whole 35 Foot, lining it\nwith Bricks, cemented together with a sort of _Bitumen_ of a very\nglutinous Nature like _Asphalt_, which work\u2019d out of the Earth so\nplentifully thereabouts, that it not only supply\u2019d the People with Fuel,\nbut serv\u2019d them also instead of Mortar for their Buildings, and with\nwhich both the Palaces and Walls of this City were cemented. Afterwards,\nby turning the River aside, she made a Passage in the nature of a Vault\nfrom one Palace to another, and then let the Water again into its former\nChannel, which immediately overflow\u2019d the whole Work, by which means she\ncould go under the River when she had not a mind to pass over it. She\nlikewise made two brazen Gates, one at each end of this Vault, as also\nBanqueting-Houses of Brass, into which passages were open\u2019d by certain\nEngins. Here might be seen brazen Statues of _Ninus_, _Semiramis_ and\nall the great Officers, as likewise Armies drawn up in _Battalia_. These\nPalaces were moreover surrounded with Walls, 30 Furlongs in circuit,\nwith Turrets on them 140 Yards high, on whose Bricks were pourtray\u2019d,\nbefore they were burn\u2019d, all kinds of living Creatures, with great Art\nand curious Painting, particularly a general Hunting of all sorts of\nwild Beasts, each Beast being four Cubits high: Among these was\n_Semiramis_ on Horseback, striking a Leopard thro\u2019 with a Dart, and near\nher _Ninus_ her Husband peircing a Lion with his Lance.\n\nIn the middle of the City she built a Temple to _Jupiter Belus_ of\nexceeding great height, [Sidenote: Temple of _Belus_.] by the advantage\nof which, the _Chaldean_ Astrologers observ\u2019d the setting and rising of\nthe Stars. Upon the top of it she plac\u2019d three Statues of _Jupiter_,\n_Juno_ and _Rhea_, all of beaten Gold. That of _Jupiter_ was about 40\nFoot high, and _Juno_ held in her hand a Scepter adorn\u2019d with precious\nStones. These three Statues weigh\u2019d 2830 _Babylonish_ Talents, and for\nthese Deities, there were plac\u2019d on an Altar of beaten Gold, 40 Cubits\nlong and 15 broad, Censors, Cups and Drinking-Bowls of Gold likewise,\nweighing at least 3230 Talents. Besides the richness of this City, it\nwas so vast and great that _Aristotle_ said, it ought rather to have\nbeen call\u2019d a Country, adding withal, that when the Town was taken, it\nwas three Days before the farthest part had notice of it.\n\n[Sidenote: The _Pensil Garden_.]\n\nHere likewise was the _Pensil Garden_ so much fam\u2019d, being 400 Foot\nsquare, with an ascent to it like to the top of a Mountain, and having\nBuildings and Apartments out of one into another, like a Theatre. Under\nthe Steps of the Ascent were Arches, gradually rising one above another,\nand supporting the whole Building, the highest Arch upon which the\nPlatform of the Garden was laid being 50 Cubits high, and the Garden it\nself surrounded with Battlements and Walls 22 Foot in thickness. The\nwhole Fabric was floor\u2019d over with massy Stones, 16 Foot long and 4\nbroad, and these again cover\u2019d with Reeds run over with _Bitumen_, upon\nwhich were laid double Tiles, set together with hard Plaster, and those\ncover\u2019d with Sheet-Lead, that the wet which should drain thro\u2019 the Earth\nmight not rot the Foundation. Upon all these was laid Earth of a\nconvenient depth, which was planted with all sorts of Trees, that for\nlargeness and beauty might delight the Spectators. The Arches had in\nthem many stately Rooms of all kinds, and for all purposes; one of these\nhad a certain Engin, that drew plenty of Water out of the River for\nwatering the Garden, after such manner as none above knew how it was\ndone. This Garden was built in latter Ages by _Cyrus_, at the request of\na _Persian_ Courtesan, who, coveting Meadows on the tops of Mountains,\ndesir\u2019d the King, by an artificial Plantation, to imitate the Land in\n_Persia_.\n\n_Semiramis_ built other Cities on the Banks of _Euphrates_ and _Tigris_,\nand likewise caus\u2019d a great Stone to be cut out of the Mountains of\n_Armenia_, 125 Foot in length and 5 in breadth and thickness, which she\nconvey\u2019d to the River by the help of many yokes of Oxen and Asses, and\nthere putting it on board a Ship, brought it to _Babylon_, where she set\nit up in the most remarkable Place, as a wonderful Spectacle to all\nBeholders. [Sidenote: _Obelisk_ of _Semiramis_.] This from its shape was\nterm\u2019d an _Obelisk_, signifying in _Greek_, a _Spit_, and accounted,\nsays _Diodorus_, one of the seven Wonders of the World; from whence we\nhave a very good Argument, that the _Egyptian Obelisks_ were cut out of\nRocks or Quarries, and not cast as some have suppos\u2019d. _Semiramis_\nhaving finish\u2019d these Works, went to the Mountain _Bagistan_ in _Media_,\nwhich is 17 Furlongs from top to bottom, and there caus\u2019d her own Image\nto be carv\u2019d on the side of the Rock, and 100 of her Guards with Lances\nround about her. She also made a Garden on the middle of an exceeding\nhigh Rock, and built therein stately Houses of Pleasure, from whence she\nmight have both a delightful Prospect into her Garden, and view her Army\nencamp\u2019d below on the Plain: Likewise that she might leave behind her a\nlasting Monument of her Name, she in a short Time, yet at vast expence,\nmade a shorter Passage towards _Ecbatana_, for by hewing down the Rocks,\nand filling up the Valleys, she laid that Way open and plain, which to\nthis Day is call\u2019d _Semiramis_\u2019s _Way_. She plentifully supply\u2019d\n_Ecbatana_ with wholsome Waters, by means of a Canal she dug, 15 Foot\nover and 40 Foot deep, beginning from the foot of the Mountain\n_Orontes_, and as she went thro\u2019 _Persia_ and _Asia_, she plain\u2019d all\nalong the way before her, levelling both Rocks and Mountains. On the\nother hand, in Champagne Countries, she rais\u2019d Eminences, whereon she\neither built Towns and Cities, or else Sepulchres for her Officers and\ngreat Commanders. Many other wonderful Things were done by this Queen,\nwhich seem to exceed common Belief; but as for those more admirable\nWorks of the _Egyptians_, _Herodotus_, _Diodorus Siculus_, _Strabo_,\n_Pliny_ and others are full of Relations of what they have been, and the\npresent Remains of some of them at _Rome_ are sufficient Arguments to\nevince there were such, so that we should but loose Time in endeavouring\nto prove that which we now hope every one is satisfied of. Our next\nbusiness therefore, must be to enquire how these Arts came first to be\nfound out, and by what means they were accomplish\u2019d and brought to so\ngreat Perfection: What these Arts and Sciences were, suppos\u2019d by Authors\nto have been found out by the _Egyptians_, I have already shown\nelse-where, so shall here only add, that _Hermes_ or _Mercury_ is\nreported by _Diodorus Siculus_ and other Writers, to have been the chief\nInventor of them; but as no _Art_ was ever invented and compleated at\none Time, so neither was it ever invented and perfected by one Person so\nfar, but another could add somewhat more commodious or advantagious to\nit.\n\nNow, as to the first Invention of Things, I shall consider these three\nprincipal Causes: [Sidenote: _Arts_ how first Invented.] _First_,\n_Necessity_ is said to have been the _Mother_ of Invention, by reason it\nputs Mens Minds upon thinking how to supply their Wants, with such\nThings, and after such manner as they have most occasion for.\n_Secondly_, _Unexpected Experiments_, as when you aim and try to find\nout one Thing, and accidentally light on another: Thus \u2019tis said\n_Gun-Powder_ and divers other considerable Things have been found out by\nChance, and innumerable others by experimental _Chymistry_. _Thirdly_,\n_Natural Philosophy_, or Observation of the Instincts of all living\nCreatures, has suggested many noble Thoughts and Fancies to Men, both\nfor Imitation and Invention. Now tho\u2019 we cannot assert that Men at first\nlearn\u2019d _Architecture_ from the _Beaver_, which builds himself a House\nfor shelter and security in the Winter Time, yet are we certain they\ntook the several Ornaments of Building either from Birds, Beasts and\nFishes, or from the Leaves, Flowers and Fruits of Plants. Thus the\n_Grecians_ generally us\u2019d the Leaves of [5]_Acanthus_, and the _Jews_\nthose of Palm-Trees and Pomegranates in their Buildings. Nor is it less\nprobable their Weaving might be found out from the Spider or Silk-Worm,\nthan that the Fish call\u2019d _Nautilus_, or the little Mariner, was\n_Navigiorum Archetipus_, the first Type or Pattern of a Ship, who when\nhe is to Swim, contracts his Body and Finns into the form of a Galley\nunder Sail. From the sight whereof, some (as _Pliny_ conceives) took the\nfirst hint of framing a Ship, as from the sight of a Kite flying in the\nAir, who turns and steers his Body with his Tail (as Fishes also do in\nthe Water) some have devis\u2019d the Stern and Rudder of a Ship. _Iidem\nvidentur Artem gubernandi docuisse Caud\u00e6 flexibus, in C\u00e6lo monstrante\nNatura quod opus esset in profundo_, Pliny _Lib._ 10. cap. 10. _They\nseem to have taught Men the Art of Steering a Ship by the flexures of\ntheir Tails, Nature shewing in the Air what was needful to be done in\nthe Deep._ \u2019Tis also observ\u2019d by that great _Naturalist_ Mr. _Ray_, that\nthe Trunk of a Bird\u2019s Body does somewhat resemble the Hull of a Ship,\nthe Head the Prow, which is for the most part small, that it may the\nmore easily cut the Air, and the Tail serves to steer, govern and direct\nits flight. We read there was a Beast in _Egypt_ call\u2019d _Cynocephalus_,\nof a very strange kind, kept in the Temple of _Serapis_, which, during\nthe Time of the two Equinoxes, made Water 12 Times in a Day, and as\noften in the Night, regularly and at even Spaces of Time; from the\nObservation of which, they divided the Natural Day into 24 Hours, that\nBeast being as it were their Clock and Dial, both to divide their Day,\nand reckon their Hours by. This probably gave _Ctesibius_ of\n_Alexandria_ an hint to invent the _Clepsydr\u00e6_ or Water Glasses, which\ndistinguish\u2019d the Hours by the fall or dropping of Water, as\n_Clepsammidi\u00e6_ or Sand-Glasses did by the running of Sand; and to shew\nthey ow\u2019d the Invention of these Water-Glasses to the _Cynocephalus_,\nthey us\u2019d to carve one on the top of them, as may be seen in _Kircher_\nin _Mechanica \u00c6gyptiaca_. Now _Egypt_ was both in respect of its\nScituation as well as natural production of curious Things, a mighty\nhelp to the Invention and improvement of Arts and Sciences; for as\n_Casalius de veter. \u00c6gypt. Ritibus_, p. 35. tells us, _Arithmetic_ was\nfirst found out by their great Commerce, and _Geometry_ from the River\n_Nile_\u2019s Annual over-flowing the Fields, and removing their Bound-Marks,\nwhich occasion\u2019d great Disputes among them, so that by the frequent\nmeasuring of the Ground it was deriv\u2019d into this Art. And as for\n_Astrology_, the quality of the Climate and scituation of the Country\nwas such, as gave them an advantage above others, more clearly to\ndiscern the rising and setting of the Stars, for by reason of the\nperpetual Serenity of the Air, they found out the Course of the Sun,\nMoon and Stars, with their Constellations, Aspects and Influences, and\nmoreover by their often Worshipping those Planets, beheld and\ncontemplated them more seriously, and from thence became the most\nskillful _Astrologers_ in the World, as _Firmianus Divin. instit._ Lib.\n2. cap. 14. says: Hereby also being made more perspicacious, and\nobserving of natural Things, they invented _Physick_, for, as _Prosper\nAlpinus_, [Sidenote: _Physic_, how first found out.] Lib. _de Medicina\n\u00c6gyptiorum_ reports, They took the hints of curing divers Diseases from\nbrute Beasts and Animals. Thus _Phlebotomy_ or Bleeding was found out\nfrom the _Hippopotomos_ or River-Horse, which lives in the _Nile_, for\nwhen this Beast is grown over fat with continual Gluttony and\nGormandizing, he searches out for a sharp pointed Reed on the Banks of\nthe River, and having found one fit for his purpose, sticks it into his\nThigh, and wounds a certain Vein there; when having sufficiently emty\u2019d\nhis Plethoric Body by Bleeding, he closes, and as it were plasters up\nthe Orifice with Mud. Also that a certain Bird call\u2019d _Ibis_, about the\nBanks of _Nile_, first taught the _Egyptians_ the way of administring\n_Clysters_; for this Bird has been often observ\u2019d, by means of his\ncrooked Bill intromitted into the _Anus_, to inject salt Water, as with\na Syringe, into its own Bowels, and thereby to exonerate its Paunch when\ntoo much obstructed. Dogs are commonly known when Sick to Vomit\nthemselves by eating Grass. Swine, so soon as they perceive themselves\nill, refuse their Meat, and so recover by Abstinence. \u2019Tis reported the\nwild Goat taught the use of the _Dictamnus_, for drawing out of Darts\nand healing Wounds, and the Swallow the use of _Celandine_ for\nrecovering the Sight; whence we may as well infer, that from the\ndiversity of Bodies, such as Flies, Spiders, Gnats, Bees, Pismires,\nGrashoppers, Locusts, Frogs, _&c._ inclos\u2019d in Amber, the _Egyptians_\nmight first learn the Art of _Embalming_; [Sidenote: How _Embalming_.]\nbut since these things appear rather Fabulous, and the pleasant Flights\nof acute Wits and inquisitive Naturalists, than solid Truths to be\nrely\u2019d on, we must have recourse to the fourth _Cause_, _viz._ That\ntheir Opinion of the _Metemsychosis_ or Transmigration of the Soul, and\nother such like religious Principles, first oblig\u2019d them to study this\nArt, and perhaps the known Virtues of _Opobalsamum_, so good against\nMortifications and Putrifactions, might suggest to them the use of it in\npreserving the Bodies of Princes, as the Balsamic, Sulphurous and\nBituminous Nature of their _Asphalt_, taught them to use that for the\npoorer sort of People; besides, whatever way it was first found out, it\nwas as easie for them to do it as for us to believe it, says _Gabriel\nClauderus_ in _Methodo Balsamandi_, p. 41. because they excell\u2019d all\nother Nations in Learning and Invention, so that by applying themselves\nwith the utmost diligence to the study of this Art, they could not fail\nof attaining the perfection of it, especially since this Region was,\nabove all others, the best accommodated with an extraordinary\nfruitfulness and plenty of Aromatic and Medicinal Things, necessary as\nwell for all Physical Uses as for the decent performing of their\n_Embalmings_. Now _Sandys_, p. 38. tells us abundance of Practitioners\nin Physic are frequently invited to _Cairo_ by the great store of\nSimples there growing. Add to this the extraordinary Diligence of the\n_Egyptian_ Kings and Priests, both in rewarding Arts and being\nsolicitously intent on finding out the Nature of Things themselves, not\nby indulging Superstition, but by a strict search and scrutiny, not\ntrusting to plausible Appearances, but only to Experiments and\nDemonstration. To prove this we shall show such infallible Methods for\nthe Invention and Improvement of all Arts and Sciences, that they could\nnot easily miscarry in their Designs; for besides the famous Library of\n_Ptolemy Philadelphus_, and that in the Temple of _Serapis_, there was\nat _Cairo_, as _Prosper Alpinus de Medicina \u00c6gyptiorum_ relates, a\nUniversity or place of Study call\u2019d _Gemelhazar_, which paid yearly out\nof the public Stock of the Academy 300000 pieces of Gold for Books,\nFood, Stipends, _&c._\n\nFootnote 5:\n\n \u2019Tis said the Ornaments of the _Corinthian_ Chapiter were invented\n from seeing a Maid rest her Basket on a Tomb over-grown with this\n Plant; of which see _Vitruvius_.\n\nThe Invention of Arts and Sciences may be partly imputed to the goodness\nof their Laws, [Sidenote: Goodness of their _Laws_.] and their\nstrictness in observing them; the _Egyptians_ alledging this as an\nundeniable Argument, that the best Laws were made and instituted among\nthem, in that the Native Kings had Reign\u2019d in _Egypt_ for the space of\nabove 4700 Years, and that their Country during all that Time had been\nthe most prosperous and flourishing in the World, which could never have\nbeen so if the Inhabitants had not been civiliz\u2019d and brought up under\ngood Laws, and a liberal Education in all kinds of Arts and Sciences. To\neffect this therefore they divided their People into three Orders:\n_First_, Priests. _Secondly_, Artificers and Husbandmen. And, _Thirdly_,\nMilitary Persons or Souldiers. Now each Person strictly keeping to his\nown Province, Art flourish\u2019d in a right Line, and Sciences were not\nattack\u2019d by rustic and ignorant Pretenders, but only practis\u2019d by\nPriests, who were the chief of their Nobility, and liv\u2019d separate from\nall others least their Learning should be any ways divulg\u2019d. Nor was it\nlawful for any but Priests Sons to enter the Colleges where these\nSciences were taught, whereby the more polite Knowledge was secur\u2019d to\nthe Priests, and mechanic Arts and Trades practis\u2019d only by the inferior\nPeople. Now the better to effect and propagate this, they had three Laws\nthat mightily encourag\u2019d the Study and Invention of Arts, on which their\nchief Felicity depended, as _Diodorus Siculus_ witnesses. _First_, In\nthat they honour\u2019d and esteem\u2019d all such as were the first Inventors and\nPromoters of useful Things. _Secondly_, In that he who pretended to more\nArts than one, incurr\u2019d a most grievous Punishment. And, _Thirdly_, In\nthat every one was oblig\u2019d to appear annually before the Governour of\nthe Province to show how he got his Living, which if he could not prove,\nor was found to subsist by unjust means, he was infallibly punish\u2019d with\nDeath. Thus all Men were employ\u2019d, [Sidenote: _Arts_ most flourishing in\nthe Reign of _Amasis_.] and every Art carry\u2019d to the highest perfection\nin the Reign of _Amasis_, who enacted the third Law. Now, as a further\nArgument of the _Egyptian_ Industry, hear what _Fl. Vopiscus_ relates of\nthe _Alexandrians_: _Civitas_, says he, _[Alexandria] opulenta, dives,\nf\u00e6cunda, in qua Nemo vivit otiosus, alii Vitrum conflant, ab aliis\nCharta conficitur, alii Linyphiones sunt: Omnes certe cujuscunque Artis\n& videntur & habentur; Podagrosi quod agant habent, habent c\u00e6ci quod\nfaciant, ne Chiragrici quidem apud eos otiosi vivunt_. [Sidenote:\n_Alexandria_, how Industrious and Flourishing.] Alexandria _is a\nplentiful and opulent City, in which none live idle: Some blow Glass,\nothers make Paper, a third sort weave Linnen, and in a word, all have\nsome Trade or Work. Those that have the Gout in their Feet or are Blind\nhave something to do, and even such as have the Gout in their Hands are\nnot idle._ This shows how every Art was cultivated: Likewise their\nIndustry and number of Hands as plainly prove the facility of performing\nthose seemingly incredible and stupendious Works, which has taken us up\nso much Time to relate; for \u2019tis said, throughout the whole Country of\n_Egypt_, [Sidenote: _Egypt_, its number of Cities and Inhabitants.] in\nthe Reign of _Amasis_, there were reckon\u2019d no fewer than 20000 Cities,\nand that it was esteem\u2019d the most populous Country of the World.\n_Diodorus Siculus_ tells us it had in it above 18000 Cities, as might be\nseen register\u2019d in their Sacred Records; and in the Time of _Ptolemeus\nLagus_ there remain\u2019d above 3000. Once, they say, in a general _Census_\ntaken of all the Inhabitants, they amounted to Seven Millions, and even\nat the Time of _Diodorus_, there were no less than Three Millions of\nPeople, [Sidenote: How it came to be so numerous.] which wonderful\nEncrease some think might be effected by the constant drinking of the\n_Nile_ Water, which had the Virtue of making the _Egyptian_ Women\nProlific, so as commonly to bring forth three or four Children at a\nBirth. This may a little abate the wonder, how the Children of _Israel_\ncould multiply to that degree in so short a space, that in 430 Years,\nfrom 70 Persons, which came with _Jacob_ into _Egypt_, he became a\nmighty Nation; for it is said, at their departure, there journey\u2019d, from\n_Rameses_ to _Succoth_, about 600000 Men, besides Women and Children.\nNow how populous the Land from whence they came was, may be collected\nnot only from their commanding such mighty Powers as were under them,\nbut also, as has been before observ\u2019d, from the several Accounts of that\nKingdom, given us by _Herodotus_ and _Diodorus Siculus_; for it is\nreported that _Sesac_ or _Sesonchis_ arm\u2019d 400000 Foot, 60000 Horse and\n1200 Chariots against _Rehoboam_, and that King _Cheops_ or _Chemnis_\nemploy\u2019d 360000 Men in erecting one of the _Pyramids_. \u2019Tis also farther\nsaid, they built other stupendious Works, such as the _Labyrinth_,\n_Obelisks_, _Colossus\u2019s_, &c. [Sidenote: By what Means such wonderful\nWorks were perform\u2019d,] as not knowing otherwise how to expend their\nTreasure or employ their People, thro\u2019 which means their Kings, by their\ngreat Riches and infinite numbers of Men, left behind them such eternal\nMonuments of their State and Grandure, which altho\u2019 they bear the name\nof _Wonders_ to this very Day, as seeming very difficult to have been\nperform\u2019d, yet were such Works render\u2019d easie enough, if we consider so\nvast a multitude of Hands as were employ\u2019d about them, and this being\nrightly consider\u2019d, we may well enough believe what _Herodotus_ says of\n_Egypt_, _That it had more wonderful Works than all the Nations of the\nWorld besides_.\n\n[Sidenote: and to what End.]\n\nThus having shown how the _Egyptians_ were the first Inventors and\nPropagators of Arts and Sciences, we will next show to what end they\nbuilt those admirable Structures with so great Labour and Expence,\nthinking not as _Aristotle_, Lib. 3. _Polit._ who makes them to have\nbeen the Works of Tyranny, or as _Pliny_, Lib. 26. cap. 12. conjectures,\nthat they built them partly out of Ostentation, and partly out of\nState-Policy, to divert their People from Mutinies and Rebellion by\nkeeping them employ\u2019d, but that they erected them as Repositories for\ntheir Dead, which they did from a Belief they had of the Immortality of\nthe Soul, and an Opinion they held of the Metempsychosis or\nTransmigration of it from one Body to another: \u2019Tis true, those\nArguments alledg\u2019d by _Pliny_ might be Secondary Motives, yet says\n_Greaves_ in his _Pyramidographia_, p. 45. the true Reason depends upon\nhigher and more weighty Considerations, [Sidenote: _Theology_ of the\n_Egyptians_, or _Metempsychosis_.] springing from the _Theology_ of the\n_Egyptians_, who as _Servius_ shews in his Comment on these words of\n_Virgil_, Lib. 3. _\u00c6neid._ where that Poet describes the Funeral of\n_Polydorus_,\n\n \u2014\u2014_Animamq; Sepulchro\n Condimus_\u2014\u2014\n\nbeliev\u2019d, _That as long as the Body endur\u2019d so long should the Soul\ncontinue with it_, which also was the Opinion of the _Stoicks_: _Hence\nthe_ Egyptians, _skilful in Wisdom, keep their Dead_ embalm\u2019d _so much\nthe longer, to the end the Soul may for a long while continue with the\nBody, lest it should quickly pass into another. The_ Romans _acted quite\ncontrary, burning their Dead, that the Soul might suddenly return into\nthe generality of Things, that is, into its own Nature_; wherefore, says\n_Greaves_, that the Body might not either by Putrifaction be reduc\u2019d to\nDust, out of which it was first form\u2019d, or by Fire be converted to Ashes\n(as the manner of the _Greeks_ and _Romans_ was) the _Egyptians_\ninvented curious Compositions, besides intombing their Dead in stately\nRepositories, thereby to preserve them from Rottenness, and render them\nEternal. _Nec cremare, aut fodere fas putant, verum arte Medicatos intra\npenetralia collocant_, says _Pomponius Mela_, Lib. 1. cap. 9. Also\n_Herodotus_ in _Thalia_ gives the Reason why they neither burn\u2019d nor\nbury\u2019d their Dead, for discoursing in his third Book of the Cruelty of\n_Cambyses_, and his commanding the Body of _Amasis_, an _Egyptian_ King,\nshould be taken out of his Sepulchre, be whipp\u2019d and us\u2019d with all\ncontumely; he reports, after all this he order\u2019d it to be burn\u2019d,\n_Commanding that which was not Holy, for the_ Persians _imagin\u2019d the\nFire to be a God, [Sidenote: _Fire_ thought by the _Persians_ a _God_.]\nand neither the_ Egyptians _nor they were accustom\u2019d to burn their Dead:\nThe_ Persians, _for the Reason before alleg\u2019d, because they conceiv\u2019d it\nunfit for a God to devour the Carcass of a Man; and the_ Egyptians,\n_because they were persuaded the Fire was a living Creature, [Sidenote:\nBy the _Egyptians_ a living Creature.] devouring all Things it receiv\u2019d,\nand after it was satisfy\u2019d with Food, dy\u2019d with that it had devour\u2019d.\nNor was it their Custom to give their dead Bodies to Beasts (as the_\nHyrcanians _were wont to do) but to_ Embalm _or Salt them, not only for\nthis Reason, but also that they might not be consum\u2019d with Worms_. The\nterm \u03c4\u03b1\u03c1\u03b9\u03c7\u03b5\u03cd\u03b5\u03b9\u03bd, i. e. _Salting_ or _Embalming_ the Dead, us\u2019d by\n_Herodotus_, is also us\u2019d by _Baruch_ and _Plato_. _Lucian_ likewise in\nhis Discourse _de Luctu_, treating of the several kinds of Burial\npractis\u2019d by divers Nations, says, _The_ Grecians _burn their Dead, the_\nPersians _bury them, the_ Indians _anoint them with the Fat of Swine,\nthe_ Scythians _eat them, and the_ Egyptians (\u03c4\u03b1\u03c1\u03b9\u03c7\u03b5\u03cd\u03b5\u03b9) Embalm _them_:\nWhich manner likewise is alluded to by _M. Aurelius Antoninus_, under\nthe word \u03c4\u03ac\u03c1\u03b9\u03c7\u03bf\u03c2: His Words are these, _That which the other Day was\nexcrementitious Matter, shall within few Days either be_ \u03c4\u03ac\u03c1\u03b9\u03c7\u03bf\u03c2, _an_\nEmbalm\u2019d _Body, or down right Ashes_; in the one expressing the Custom\nof the _Egyptians_, and in the other that of the _Romans_. By Salting or\n_Embalming_ the Soul, according to the Belief of the _Egyptians_, was\noblig\u2019d to abide with the Body, and the Body on its part became as\ndurable as Marble, insomuch that _Plato_, who liv\u2019d in _Egypt_ with\n_Eudoxus_ no less than 13 Years, as _Strabo_ witnesses, brings it for an\nArgument, in his _Ph\u00e6don_, to prove the Immortality of the Soul, thro\u2019\nthe long duration of these Bodies, which surely would have been yet more\nconclusive with him, could he but have imagin\u2019d they should have\ncontinu\u2019d so solid and entire even to this Day, as we find many of them\nare: _For this Reason St._ Austin [Sidenote: _Egyptians_ believ\u2019d the\n_Resurrection_.] _truly affirms the_ Egyptians _had a Belief of the\nResurrection, in that they carefully preserv\u2019d their Dead; for they had\na Custom among them of drying up the Bodies, and rendring them as\ndurable as Brass_: These, in their Language they call\u2019d _Gabbares_,\nwhence the gloss of _Isidore_, _Gabbares mortuorum in Vulcanius_ his\nEdition, or as _Spondanus de C\u00e6met. sacris_, Lib. 1. pars 1. cap. 5.\nreads, _Gabbares mortuorum condita Corpora_.\n\nThe manner how the _Egyptians_ prepar\u2019d and _Embalm\u2019d_ these Bodies is\nvery copiously, and by what I observ\u2019d at my being there, says _Greaves_\nin his _Pyramidographia_, p. 48. faithfully describ\u2019d by _Herodotus_ and\n_Diodorus_; in which Matter, tho\u2019 I cannot totally dissent from Mr.\n_Greaves_, for their Account may be true, yet is it not so copious as\nthey make it, but imperfectly related, or at least so far that some\nPassages are hardly to be understood or made out, which may easily be\nallow\u2019d without Reflection on those famous Men, since they treated of\nthe Matter only as _Historians_ and not as _Physicians_: My business\ntherefore shall be, after relating their own Words, to reconcile their\nDifferences, explain the Difficulties, and compare the Opinions of\n_Annotators_ and _Physicians_ on this _Art_, and lastly, to suggest some\nnew Thoughts, as plausible, and perhaps as true as any, especially since\nit is all but guesswork, and the true _Art_ may have entirely perish\u2019d\nwith the antient _Egyptians_, either by Inundation, Fire, Irruptions of\nEnemies, or other hostile Devastations. I will begin first with\n_Herodotus_, whose Words serve as well to shew the several Ceremonies of\n_Sepulture_ as their _Embalmings_, and whom we find in his Second Book\ncall\u2019d _Euterpe_, thus speaking of the _Egyptians_:\n\n[Sidenote: _Herodotus_\u2019s Account of the _Egyptian Funerals_.]\n\n_Their Mourning_, says he, _and manner of Burial are after this kind:\nWhen any Man of Quality dies, all the Women of that Family besmear their\nHeads and Faces with Dirt; then leaving the Body at home, they go\nlamenting up and down the City with all their Relations, their Apparel\nbeing girt about them, and their Breasts left naked. On the other hand\nthe Men, having likewise their Cloaths girt about them, beat themselves.\nThese things being done, they carry the dead Body to be_ Embalm\u2019d; _for\nwhich, there are certain Persons appointed who profess this_ Art.\n_These, when the Body is brought to them, shew to those that bring it\ncertain Models of Wood, painted like the Dead Person that is to be_\nEmbalm\u2019d. _One of these they say is accurately made (which I think not\nlawful to name;) then they shew a second inferior to it and of an easier\nPrice, and next a third cheaper than the former, and of a very small\nvalue, which being seen, they ask them what Pattern they will have the\ndead Body prepar\u2019d by: When they have agreed on the Price they depart,\nand those with whom the dead Corps is left proceed to_ Embalm _it after\nthe following manner: First of all they, with a crooked Iron, draw the\nBrain out of the Head thro\u2019 the Nostrils, and then fill up the Cavity\nwith Medicinal Ingredients. Next, with a sharp_ \u00c6thiopic _Stone, they\ncut up that part of the_ Abdomen _call\u2019d the_ Ilia, _and that way draw\nout all the Bowels, which having cleans\u2019d and wash\u2019d with Palm-Wine,\nthey again rinse and wash with Wine perfum\u2019d with pounded Odours; then\nfilling up the Belly with pure_ Myrrh _and_ Cassia _grosly powder\u2019d, and\nall other Odours except_ Frankincense, _they sow it up again. Having so\ndone, they salt it up close with Nitre 70 Days, for longer they may not\nsalt it. After this number of Days are over, they wash the Corps again,\nand then roul it up with fine Linnen all besmear\u2019d with a sort of Gum\ncommonly us\u2019d by the_ Egyptians _instead of Glue. Then is the Body\nrestor\u2019d to its Relations, who prepare a wooden Coffin for it, in the\nshape and likeness of a Man, and then put the_ Embalm\u2019d _Body into it,\nand thus inclos\u2019d place it in a Repository in the House, setting it\nupright against the Wall. After this manner they with great expence\npreserve their Dead, whereas those who to avoid too great a Charge\ndesire a mediocrity, thus_ Embalm _them: They neither cut the Belly nor\npluck out the Entrails, but fill it with Clysters of Oil of_ Cedar\n_injected up the_ Anus, _and then salt it the aforesaid number of Days.\nOn the last of these they press out the_ Cedar _Clyster, by the same way\nthey had injected it, which has such Virtue and Efficacy that it brings\nout along with it the Bowels wasted, and the Nitre consumes the Flesh,\nleaving only the Skin and Bones: Having thus done, they restore the dead\nBody to the Relations, doing nothing more. The third way of_ Embalming\n_is for those of yet meaner Circumstances: They with Lotions wash the\nBelly, then dry it with Salt for 70 Days, and afterwards deliver it to\nbe carry\u2019d away. Nevertheless, beautiful Women and Ladies of Quality\nwere not deliver\u2019d to be_ Embalm\u2019d _till three or four Days after they\nhad been dead_. Ea de causa facientes, ne cum F\u00e6minis isti Salinarii\nconcumbant. Deprehensum enim quendam aiunt coeuntem cum recenti Cadavere\nMuliebri, delatumq; ab ejusdem Artificii Socio. _But if any_ Egyptian\n_or Stranger was either kill\u2019d by a Crocodile, or drown\u2019d in the River,\nthe City where he was cast up was to_ Embalm _and bury him honourably in\nthe Sacred Monuments, whom no one, no, not a Relation or Friend, but the\nPriests of_ Nile _only might touch, because they bury\u2019d one who was\nsomething more than a dead Man_.\n\n[Sidenote: _Diodorus Siculus_\u2019s Account of the _Egyptian Funerals_.]\n\n_Diodorus Siculus_, Lib. 1. relates the Funeral Ceremonies of the\n_Egyptians_ more distinctly and clearly, and with some very remarkable\nCircumstances. _When any one among the_ Egyptians _dies_, says he, _all\nhis Relations and Friends, putting Dirt upon their Heads, go lamenting\nabout the City, till such time as the Body shall be bury\u2019d. In the mean\ntime they abstain from Baths and Wine, and all kinds of delicate Meats,\nneither do they during that time wear any costly Apparel. The manner of\ntheir Burials is threefold; one very costly, a second sort less\nchargable, and a third very mean. In the first_, they say, _there is\nspent a Talent of Silver, in the second 20_ Min\u00e6, _but in the last there\nis very little Expence. Those who have the care of ordering the Body,\nare such as have been taught that Art by their Ancestors. These shewing\nto the Kindred of the Deceas\u2019d a Bill of Expences of each kind of\nBurial, ask them after what manner they will have the Body prepar\u2019d;\nwhen they have agreed upon the matter, they deliver the Body to such as\nare usually appointed for this Office. First he who has the name of\nScribe, laying it upon the Ground, marks about the Flank on the left\nside, how much is to be cut away. Then he who is call\u2019d the Cutter or\nDissector, with an_ \u00c6thiopic _Stone, cuts away as much of the Flesh as\nthe Law commands, and presently runs away as fast as he can: Those who\nare present persuing him, cast Stones at him, and curse him, hereby\nturning all the Execrations, which they imagin due to his Office, upon\nhim. For whosoever offers violence, wounds or does any kind of injury to\na Body of the same nature with himself they think him worthy of Hatred;\nbut those who are call\u2019d the_ Embalmers, _they esteem worthy of Honour\nand Respect: For they are familiar with their Priests, and go into the\nTemples as Holy Men, without any prohibition. So soon as they come to_\nEmbalm _the dissected Body, one of them thrusts his Hand thro\u2019 the Wound\ninto the_ Abdomen, _and draws forth all the Bowels but the Heart and\nKidnies, which another washes and cleanses with Wine made of Palms and\naromatic Odours. Lastly, having wash\u2019d the Body, they anoint it with Oil\nof Cedar and other Things for above 30 Days, and afterwards with Myrrh,\nCinamon and other such like Matters; which have not only a power to\npreserve it for a long Time, but also give it a sweet Smell; after which\nthey deliver it to the Kindred, in such manner that every Member remains\nwhole and entire, and no part of it chang\u2019d, but the beauty and shape of\nthe Face seems just as it was before, and may be known, even the Hairs\nof the Eye-Lids and Eye-Brows remaining as they were at first. By this\nmeans many of the_ Egyptians, _keeping the dead Bodies of their\nAncestors in magnificent Houses, so perfectly see the true Visage and\nCountenance of those that dy\u2019d many Ages before they themselves were\nborn, that in viewing the Proportions of every one of them, and the\nLineaments of their Faces, they take as much delight as if they were\nstill living among them. Moreover, the Friends and nearest Relations of\nthe Deceas\u2019d, for the greater Pomp of the Solemnity, acquaint the Judges\nand the rest of their Friends with the Time prefix\u2019d for the Funeral or\nDay of Sepulture, declaring that such a one (calling the Dead by his\nName) is such a Day to pass the Lake, at which Time above 40 Judges\nappear, and sit together in a Semicircle, in a place prepar\u2019d on the\nhither side of the Lake, where a Ship, provided before-hand by such as\nhave the care of the Business, is hal\u2019d up to the Shoar, and steer\u2019d by\na Pilot, whom the_ Egyptians _in their Language call_ Charon. _Hence,\nthey say_, Orpheus _upon seeing this Ceremony while he was in_ Egypt,\n_invented the Fable of Hell, partly imitating therein the People of_\nEgypt, _and partly adding somewhat of his own. The Ship being thus\nbrought to the Lake-side, before the Coffin is put on board, every one\nis at liberty by the Law to accuse the Dead of what he thinks him\nguilty. Now if any one proves he was an ill Liver, the Judges give\nSentence the Body shall be depriv\u2019d of Sepulture; but in case the\nInformer be convicted of false Accusation, then is he severely punish\u2019d.\nIf no Accuser appear, or the Information prove false, then all the\nKindred of the Deceas\u2019d leave off Mourning, and begin to set forth his\nPraises, yet say nothing of his Birth (as the Custom is among the_\nGreeks) _because the_ Egyptians _all think themselves equally Noble: But\nthen they recount how the Deceas\u2019d was educated from his Youth, and\nbrought up to Man\u2019s Estate, exalting his Piety towards the Gods and\nJustice towards Men, his Chastity and other Virtues, wherein he\nexcell\u2019d; and lastly, pray and call upon the Infernal Deities to receive\nhim into the Society of the Just. The common People take this from the\nothers, and consequently approve all is said in his Praise by a loud\nshout, setting likewise forth his Virtues in the highest strains of\nCommendation, as one that is to live for ever with the Infernal Gods.\nThen those that have Tombs of their own, interr the Corps in places\nappointed for that purpose, and they that have none, rear up the Body in\nits Coffin against some strong Wall of their House. But such as are\ndeny\u2019d Sepulture on account of some Crime or Debt, are laid up at home\nwithout Coffins: Yet when it shall afterwards happen that any of their\nPosterity grows Rich, he commonly pays off the deceas\u2019d Persons Debts,\nand gets his Crimes absolv\u2019d, and so buries him honourably, for the_\nEgyptians _are wont to boast of their Parents and Ancestors that were\nmagnificently bury\u2019d. \u2019Tis a Custom likewise among them to pawn the dead\nBodies of their Parents to their Creditors, but then those that do not\nredeem them fall under the greatest Disgrace imaginable, and are deny\u2019d\nBurial themselves at their Deaths._\n\n[Sidenote: Reflections on the _Egyptian Embalming_.]\n\nThus far _Herodotus_ and _Diodorus Siculus_ have given the largest and\nclearest Accounts of any of the Ancients of the Funeral Ceremonies and\n_Embalmings_ of the _Egyptians_, but there are still remaining some\ndubious and difficult Points necessary to be known, for the better\nunderstanding this _Art_: We shall make some Quere\u2019s and Reflexions\nthereon, and endeavour to reconcile them by the Opinions of the more\nrefin\u2019d Artists, the modern Physicians.\n\n[Sidenote: The _Mourning_ of the _Egyptians_.]\n\nFirst then of the Mourning of the _Egyptians_, by them very strictly\nobserv\u2019d for a long time, and perform\u2019d after the following manner: When\nany of their Kings dy\u2019d they lamented his Death with a general Mourning,\nmaking sad Lamentations, putting Dirt upon their Heads, rending their\nCloaths and beating their Breasts; they shut up their Temples and\nMarkets, and prohibited all Festivals and Rejoycings; they abstain\u2019d\nfrom all delicate Meats and costly Apparel, from Baths, Perfumes and\nOintments, and neither made their Beds nor accompany\u2019d with their Wives,\nbut express\u2019d all the signs of an extraordinary Affliction, that they\ncould have done for their own Child. This their Mourning continu\u2019d till\nthe Body was bury\u2019d, which was no less than 72 Days, during which, both\nMen and Women, and those about 2 or 300 in number, went about the City\ntwice a Day without any thing on but a Linnen-Cloath girt about their\nBodies, from beneath their Breasts downwards, renewing their Grief, and\nintermixing the Virtues and Praises of the deceas\u2019d Prince with their\nSighs and Outcries. Much the same Ceremonies were observ\u2019d in their\nprivate Funerals, some of which we shall insert from the Writings of the\nfamous _Don Antonio de Guevara_, Historiographer to the Emperor\n_Charles_ V. who in his 10th Letter, English\u2019d by Mr. _Savage_, thus\nwrites: \u2018Of all Nations, none we read of made so much adoe about their\nDead as the _Egyptians_, who, when ever a Friend dy\u2019d, always shew\u2019d him\nfar more Respect than while he liv\u2019d; insomuch that if a Father lost a\nSon, a Son a Father, or one Friend was depriv\u2019d of another, they us\u2019d to\nshave off half their Hair as a _Hieroglyphic_ to demonstrate they had\nparted with half of themselves. Also the _Egyptian_ Women, when their\nHusbands, Children or Relations dy\u2019d, were wont to tear their Flesh, and\nscratch their Faces with their Nails. Likewise the lesser Priests, at\nthe Funerals of the greater, were accustom\u2019d to mark their Flesh with\nred hot Irons, either on their Hands, Arms or Breasts, to the end that\nwhen ever they beheld those Scars they might immediately be dispos\u2019d to\nlament their loss. In like manner they had a Custom, that when ever a\nKing or Prince dy\u2019d, all his Officers were instantly oblig\u2019d to slash\nthemselves with Knives in some visible part of their Bodies; insomuch,\nthat he who was observ\u2019d to have most Wounds, was always look\u2019d upon to\nbe the greatest Mourner. All which Ceremonies being in themselves\nsuperstitious, and no doubt invented by the Devil, forasmuch as the\n_Egyptians_ were all naturally Necromancers, Magicians, Wizzards and\nAstrologers, and for that they were not only a damage to the Living, but\nalso no Advantage to the Dead; GOD forbad the Children of _Israel_ (who\nliving so long in _Egypt_, had contracted many ill Customs from those\nPeople) both marking and cutting their Flesh, as appears from\n_Leviticus_ 19. 27, 28. where he Commands the _Israelites_ neither to\n_round the Corners of their Heads, nor mar the Points of their Beards:\nTo make any Cuttings in their Flesh, or print any Marks upon it on\naccount of their Dead_.\u2019\n\n[Sidenote: How the _Egyptians Embalm\u2019d Bodies_.]\n\nThus _Herodotus_ and _Diodorus Siculus_ having first describ\u2019d the\nmanner of _Mourning_ among the _Egyptians_, they next proceed to give an\nAccount of their _Embalmings_, telling us, That whilst the Ceremonies of\n_Mourning_ were performing, they carry\u2019d the Dead to be _Embalm\u2019d_, as I\nsuppose, to a certain place appointed for that purpose, where Persons\nresided who profess\u2019d that Art, being well experienc\u2019d therein, and\ntaught it by their Ancestors. These show\u2019d the Relations or Persons that\nbrought the Body, and had commission for ordering the Funeral, certain\nModels or Patterns of Wood, painted in the likeness of _Embalm\u2019d_\nBodies, [Sidenote: Three different kinds of _Embalming_.] being of three\nseveral kinds and Prizes, suitable to every one\u2019s Condition and Quality;\nsome very Rich and Costly, others of a moderate Price, and a third sort\ncheaper and of very little Value. Having agreed upon the Sort and Price,\nthey immediately go about _Embalming_ the Body, and as _Herodotus_ tells\nus, first of all draw out the Brain, with a crooked Iron, thro\u2019 the\nNostrils, infusing in its place, by the same way, several Medicaments,\nwhich as it is contrary to our Custom of Dissection, that begins with\nthe _Abdomen_, seeing its Contents soonest putrifie and become offensive\neven in our cold Country, and much more would do in so hot a Climate as\nthat of _Egypt_, if neglected; so the extraction of the Brain, after the\nmanner propos\u2019d by him, is a very difficult and tedious piece of Work,\nif possible to be perform\u2019d at all; but his wrong beginning of this Work\nof _Embalming_ is not so material a Mistake, as his amusing us with a\nStory of drawing forth the Brain thro\u2019 the Nostrils with a crooked Iron,\n(by which I suppose he means some particular sort of Instrument) and not\nfarther explaining himself how or after what manner it was done; and\nindeed I believe he could not, the thing being in it self impracticable\nand ridiculous, which any one skill\u2019d in _Anatomy_ will readily agree\nto. But grant it could be done, the afore-said extraction of the Brain\nthro\u2019 the Nostrils, must nevertheless so dilacerate the cartilagineous\nparts of the Nose, that the carnous and cutaneous parts would sink, and\nthereby render the Face deform\u2019d. More agreeable therefore to Reason is\nwhat _Gryphius_ in _Tract. de Mum. Wratislav._ p. 45. asserts, That it\nmight be more commodiously extracted thro\u2019 a large _Foramen_, made in\nthe hinder part of the Head, near the upper _Vertebr\u00e6_ of the Neck; but\nthat this was not the right way neither, I am thoroughly convinc\u2019d from\nthe Skull of an _Embalm\u2019d_ Body I have by me, which has no such\nApertion. [Sidenote: The _Brain_ how extracted.] To reconcile therefore\nthis seeming difficulty, I will shew a Method how \u2019tis possible to be\nperform\u2019d by a convenient Instrument which I have devis\u2019d, and intend to\ndescribe in another Place, contenting my self here to tell you, That by\ninjecting Oil of _Cedar_, or the like corrosive Medicine thro\u2019 the\nNostrils, or thro\u2019 the Ears, by a Passage privately made into the Skull,\nthe Brain may be consum\u2019d and brought away, and the Skull, by injections\nof spirituous and aromatic Wines, be thoroughly wash\u2019d and cleans\u2019d; and\nlastly fill\u2019d with melted _Bitumen_ or sweet Balsams, that acquire a\nsolid Consistence when cold. And altho\u2019 _Greaves_ seems well satisfy\u2019d\nwith _Herodotus_\u2019s Account, yet is his Observation, _p._ 49. of his\n_Pyramidographia_, more agreeable to this Opinion of mine, where he\ntells us, That having caus\u2019d the Head of one of the richer sort of\n_Embalm\u2019d_ Bodies to be open\u2019d, he found in the hollow of the Skull the\nquantity of two pounds of Medicament, which had the consistence,\nblackness and smell of a kind of _Bitumen_ or Pitch, and by the heat of\nthe Sun was become soft.\n\n_Diodorus Siculus_ begins more methodically with the _Scribe_ or\n_Designer_, [Sidenote: The _Scribe_ or _Designer_.] an Officer so\ncall\u2019d, who draws upon a piece of Paper, or marks on the Body it self,\nthe part that was to be open\u2019d, _viz._ The Flank on the left side.\n[Sidenote: _Dissector._] Then the _Dissector_ made the Incision\n(_without cutting off any of the Flesh, or running away so soon as he\nhad done_) and thrusting his Hand into the Belly, drew out all the Guts,\nwhich, as _Plutarch_ writes, were cast into the River _Nile_, _Tanquam\ninquinamenta Corporis_, as defiling the Body: But _Diodorus_ tells us,\nThe Body was embowell\u2019d by one of the _Embalmers_, which altho\u2019 it\nappears to me a more filthy and detestable Work than making the\nIncision, [Sidenote: _Embalmers_ much honour\u2019d.] yet he says the\n_Embalmers_ were highly honour\u2019d and respected, being familiar with the\nPriests, and entring into the Temples as Holy Men, whereas he excludes\nthe _Dissectors_ from out of that number, as performing an odious\nOperation hateful to all Men. In this distinction however I am apt to\nthink he\u2019s either intirely out, or has mistaken it for just the\ncontrary; for, as we have already shown, _p._ 181. _Anatomy_ was not\nonly generally approv\u2019d, but likewise often perform\u2019d by Holy and Great\nMen, such as the _Egyptian_ Priests and Kings, who would either have\npractis\u2019d or taught better, in case it had been so heinous a Crime as\nthis Author makes it; whence, without doubt, those that did this pious\nand necessary Office towards preserving the Dead, must needs have been\nequally honour\u2019d with the _Embalmers_, and what seems yet clearly to\nconfirm this, is that sometimes the _Art of Embalming_ has been call\u2019d\n_Honesta Anatomia_.\n\nNow the Instrument with which this Incision was made was an _Ethiopic_\nStone call\u2019d _Basaltes_, [Sidenote: _Basaltes_ an _Ethiopic_ Stone.] and\nnam\u2019d from its hardness and colour like to Iron, that word in the\n_Ethiopic_ Language signifying Iron, and this Stone being much harder\nthan that Metal, it might very probably be whet to a keen edge or point,\nand so be ceremonially us\u2019d instead of an Incision-Knife, like as the\nantient _Jews_ were wont to use Knives made of Flints in their\nCircumcision, _Joshua_ 5. 2.\n\n[Sidenote: The _Embowelling_ a Corps.]\n\nAs to the Exenteration or Embowelling the Body, we are not to imagine\nthey drew out only the Brain and Guts, but likewise the Lungs, Stomach,\nLiver, Spleen, and other _Viscera_, except the Heart and Kidnies, which\nbeing carnous and fleshy might very likely be left, as being easier to\nbe preserv\u2019d than the moist parts. The former they might probably leave\nto be _Embalm\u2019d_, as being the principal Bowel of the whole Body, and\nsource of vital Heat (wherefore it has been frequently preserv\u2019d apart\nby several People) but for what Reason, or out of what Superstition they\nleft the latter I cannot readily conjecture.\n\nThen having empty\u2019d the Head, Breast and Belly of their Contents, they\nfirst wash\u2019d and cleans\u2019d them with Ph\u00e6nician or Palm-Wine, compounded\nof aromatic Spices and sweet Odours, [Sidenote: The _Body_ stuff\u2019d with\nmedicinal Ingredients.] and afterwards stuff\u2019d them with a mixture of\nsweet scented Drugs, Spices and Balsams, such as _Myrrh_, _Aloes_,\n_Saffron_, _Cassia_ or _Cinamon_, _Opobalsamum_ and the like,\n_Frankincense_ only being excepted, because that was by them consecrated\nto their Gods. These Ingredients had not only a power to preserve the\nBody for a long Time, but also gave it a sweet and agreeable Smell. This\ndone, they sew\u2019d up the Incision or Passage thro\u2019 which they drew forth\nthe Bowels; but _Antonius Santorellus_ in his _Post-Praxis Medica_, p.\n136. not without Reason observes, That tho\u2019 Aromatics are of a drying\nquality, yet as they are likewise heating, they may occasion a\nFermentation in the Body; therefore I am apt to think _Myrrh_ and\n_Aloes_ were the basis of the Composition, and that Aromatics were us\u2019d\nonly in small quantities, and that rather to conciliate a grateful Odour\nto the Body than preserve it from Putrifaction. Yet I am not ignorant at\nthe same time of what some alledge of Aromatics, that by their innate\nbalsamic Virtue, by their bitterness and oleaginous Sulphur, or\npenetrability of their volatil Salts, they resist Putrifaction. Neither\nam I ignorant of what _Bellonius_ affirms, Lib. 2. _De Medicato Funere_,\np. 27. that neither _Myrrh_, _Aloes_ nor _Saffron_ have so much Virtue\nas to consume the Humidity of a dead Body, nor being hard Bodies can\npenetrate so far as to enter the Bones and replete their Cavities.\nFurthermore asserting, That if _Aloes_ were us\u2019d in _Embalming_ they\nwould give the Body a bitter taste, whereas no Mummies have been ever\nfound to have such a taste; and this is also taken notice of, says the\naforesaid Author, by _Valerius Cordus_, one who wrote more truly of the\n_Mummies_ than all the Physicians of his Time had done: But I suppose\nboth these Learned Men spoke rather from their experience of common\nBodies, _Embalm\u2019d_ with _Cedar_, _Asphalt_ or _Pissasphalt_, than from\nthe Bodies of Princes and rich Men, which being _Embalm\u2019d_ after the\nbest manner, with odoriferous and aromatic Gums and Spices, had in that\nComposition a mixture of fine _Aloes_, and this any one will the readier\ngrant, who considers the manner of the [Sidenote: _Myrrh_, _Aloes_ and\n_Cinnamon_.] antient _Jews_ or _Hebrews_ _Embalming_ with _Myrrh_,\n_Aloes_ and _Cinamon_, which they learn\u2019d of the _Egyptians_ by living\nso long among them, chiefly differing in this, That the _Hebrews_\nAnointed or _Embalm\u2019d_ their Dead without Exenteration, thereby\nintending only to render the Body sweet and free from Putrifaction for a\nshort Time, or \u2019till its Burial, whereas the _Egyptians_ Embowell\u2019d and\n_Embalm\u2019d_ theirs for Eternity. But here still arises another\nControversie, _viz._ What is to be understood by the Word _Aloes_ in\nBalsamation? Whether _Agalochum_ or _Lignum Aloes_, a Wood of a very\npleasant smell, or _Aloes_, an express\u2019d Juice from the Leaves of a\nPlant, a Gum of a strong Odour? Most Annotators on the word _Aloes_,\nmention\u2019d in the Holy Scripture, as in _Prov._ 7. 17. _Cant._ 4. 14.\n_John_ 19. 39. interpret it the _Wood Aloes_, being an excellent sweet\nscented and aromatic Perfume; and since it is also of a bitterish Taste,\nand indu\u2019d with some balsamic Qualities, \u2019tis not absur\u2019d to think it\nwas us\u2019d together with other Ingredients in _Embalming_, yet according\nto a physical Judgment in this _Art_, we nevertheless believe that\n_Aloes_, the Gum or inspissate Juice of a Plant, so manifest for its\nextraordinary and incomparable bitterness and efficacy to resist\nPutrifaction, was one of the chief Ingredients in their Composition, for\notherwise the Scripture would have given a more peculiar signification\nof the Word, to distinguish the _Wood_ from the _Gum_: So that he who\ndetermines that both might have been apply\u2019d, one to correct the ill\nSavour of the other, may commit no great Mistake, or at least if he\nthinks, that the _Wood_ was chiefly us\u2019d in their perfuming Ointments,\nand the _Gum_ in their _Embalmings_.\n\nThe Body being stuff\u2019d full of aromatic and sweet Odours, they sew\u2019d it\nup again, and then salted it with _Nitre_ for the space of 70 Days, as\n_Herodotus_ relates; yet _Diodorus Siculus_ speaks nothing of this\nSalting, but in its stead substitutes the manner of Anointing: Both\nwhich Terms of _Salting_ and _Anointing_ Authors confound one with\nanother, and under the same denomination express two different\nOperations or Works, and yet seem to make them perform\u2019d by the same\nPersons: For those who are said to be the _Embalmers_, [Sidenote: The\n_Salters_ or _Pollinctors_.] are call\u2019d by some _Taricheut\u00e6_ or\n_Salitores_, _a verbo_ \u03c4\u03b1\u03c1\u03b9\u03c7\u03b5\u03cd\u03b5\u03b9\u03bd, _Salire_ or _Sale durare_, and by\nothers _Pollinctors_, _ab unguendis Cadaveribus quasi polluti, vel a\nverbo pollingere, quod est, polliendo ungere, vel Pellem ungere_, &c.\nwhose Office and Business was to exenterate or embowel the Body, to wash\nand cleanse it, and to salt and anoint it. These again, some say, were\nmuch honour\u2019d and respected, and others on the contrary, That they were\nso abominated that they would not suffer them to live in the City; which\nlatter I am most apt to believe, as performing a very vile and servile\nWork, therefore might well be look\u2019d upon as polluted Persons. Who then\nwere the true _Embalmers_, properly so call\u2019d, and had in most esteem, I\nshall anon show; but must first proceed to speak of their _Salination_,\nand the Virtues and Qualities of _Nitre_ and other Salts.\n\n[Sidenote: _Nitre_ why us\u2019d in _Embalming_.]\n\n\u2018_Bellonius_, Lib. 3. cap. 8. _De Medicato Funere_, tells us, the\n_Egyptians_ and other _Eastern_ Nations, attributed very great Virtues\nto _Nitre_ for preserving the Carcasses of the Dead, and that\nnotwithstanding other Salts and Aromatics, endu\u2019d with astringent and\nexsiccating Qualities, might have the same Virtue, yet since none were\nmore efficacious, _Embalmers_ or Salters were wont chiefly to use\n_Nitre_. Those both the _Greek_ Historians and Physicians have\nsufficiently describ\u2019d, but since they so disagree about this, I think\nit not improper to treat more particularly of it. _First_, _Herodotus_\ntells us, The _Egyptians_ salted the dead Body 70 Days, and afterwards\nadds the use and reason of it, because, says he, Salt consumes the\nFlesh, and leaves nothing behind it but Skin and Bones; whence it\nappears _Nitre_ was in very great esteem among them for preserving the\nDead. But now, says _Bellonius_, there is so great scarcity of _Nitre_\nin _Europe_, that no Physician can say he has ever seen the true, for\ncertainly a Man may be as well cheated in that Salt as in any Drugs now\ncommonly us\u2019d. Some there are who promiscuously use many Things instead\nof it, and others that as erroneously assert there are two sorts of it,\none factitious and another natural, and I very much wonder that several\nexcellent Physicians should not have taken notice, that the _Saltpetre_\nwe now-a-days use is not the true _Nitre_: Nor have any of the Ancients\ndistinguish\u2019d _Nitre_ into artificial and natural, one made by Art, and\nthe other a concrete Body dug out of the Earth; for all _Nitre_ is\ncertainly made by Art, after the manner of other Salts, and not\nconceal\u2019d in the Earth, but found above it. Nor is there any native\n_Nitre_ dug out of the Earth, altho\u2019 it may be made from Water; for\nRain-Water being the purest, lightest and sweetest of all Waters, makes\nthe best _Nitre_; so likewise does the _Nile_-Water, which from the\nforce of its Mud, soon condenses the _Nitre_. Now to know where _Nitre_\nmay be found, read _Theophrastus_, Lib. 3. cap. 22. who gives this as a\nvery plain Argument, That where _Palm-Trees_ grow in plenty, as they do\nin _Africa_, _Syria_, and the like Countries, there the Soil will always\nbe Nitrous; for tho\u2019 these Trees require the circum-ambient Air to be\nhot, that their Fruits may ripen, yet they nevertheless covet a salt\nSoil to refrigerate their Roots; whence we may gather that a Virtue in\nEarth to make _Nitre_ is more wanting than in Water: But in _Africa_\n_Nitre_ was cheaper than Salt, for tho\u2019 Salt was both artificially made\nand dug out of the Rock, yet by reason of a Tax and Duty upon it, it was\nnot so easie to be got as _Nitre_, which naturally concreted in the\nVallies, and might be had without any Expence; wherefore the _Arabians_,\nwho liv\u2019d not far from the Sea, and the _Egyptians_, who had _Nitre_ so\ncheap among them, us\u2019d it before Salt, which they were forc\u2019d to seek\nfor and get in more remote Places; nay, they us\u2019d to eat _Nitre_ with\ntheir Radishes and Pot-Herbs, after the same manner as we now do Salt.\nAnd thus, so soon as the Inhabitants had first made Trial of _Nitre_,\nusing it in their Bread, Pottage, Gruels, with their Flesh and other\nFood, and finding it wholesom, sought for no other Salt, but us\u2019d\n_Nitre_ in its stead, and taught the neighbouring Countries to do the\nlike. But the _Macedonians_ made their Bread with a sort of _Nitre_\ncall\u2019d, [Sidenote: _Chalastr\u00e6um Nitrum._] _Chalastr\u00e6um Nitrum_, _a\nChalastra Civitate_, Plin. 13. 10. a pure sort of _Saltpetre_, which,\nfor the most part, they rather chose to make use of than Salt. _Nitre_\ntook its rise in many parts of _Europe_, _Asia_ and _Africa_, but\nAuthors know that of one Country from another, by the goodness and\nbadness of it, tho\u2019 _Nitre_ in general be commended by all, [Sidenote:\n_Nitrum Berenicum._] and _Galen_ praises the _Nitre_ of _Berenice_ of\n_Pentapolis_ in _Egypt_.\n\n\u2018Those Springs call\u2019d by _Pliny_, _Fontes amari_, on the Shoar of the\n_Red-Sea_, would have had but little bitterness, had not the Soil been\nNitrous. All the Fountains likewise of _Arabia_ are bitterish, by reason\nof the nitrous Earth thro\u2019 which they pass, and that Lake near the City\nof _Chalastra_ in _Macedon_ affords much _Nitre_. [Sidenote: _Nitri\nspuma._] Authors call it _Nitri spuma_, _Aphronitrum_, and by several\nother Names. _Galen_ orders this stony Matter first to be burn\u2019d, and\nthen levigated to a Powder; whereby it plainly appears our _Saltpetre_\nis not _Nitre_. There is nothing more frequently mention\u2019d by\n_Absyrtus_, in his Book of Farriery, than _Nitre_; and it was also us\u2019d\nby _Ganea_, and the Skilful have observ\u2019d many Things to grow tender by\n_Nitre_, especially the Roots of Herbs, which are also made whiter by\nit, and Coleworts and Pot-Herbs greener.\u2019 Some call the Flower of the\n_Lapis Assius_, _Nitre_, a kind of Stone of which Coffins were formerly\nmade, which wasted dead Bodies: \u2018But I would advise the Reader, says\n_Bellonius_, not to believe that _Nitre_, which we speak of, to have any\naffinity with the Salt commonly so call\u2019d. [Sidenote: _Armenian Nitre._]\n_Avicenna_ prefers the _Armenian Nitre_ before the _Egyptian_, and\n_Dioscorides_ very much praises the _Nitre_ of _Buna_. [Sidenote:\n_Nitre_ of _Buna_.] The common People daily use the _Nitre_ of _Turkey_,\n[Sidenote: _Nitre_ of _Turkey_.] tho\u2019 we are nevertheless ignorant\nwhence it comes, and there is nothing more common among the Merchants of\n_Nitria_, _Memphis_, _Constantinople_ and _Damascus_ than what they\nvulgarly call _Natron_. It grows very plentifully in the _Eastern_\nCountries, and is much us\u2019d in Dying Silk and Wool. _Serapio_ also\nconfounds _Borax_, which the Goldsmiths use, with _Nitre_; but _Nitre_\nis truly made by the benefit of the Soil and the force of the hot Sun,\nwherefore \u2019tis call\u2019d by some of the _Greeks_ _Halmirhaga_, [Sidenote:\n_Halmirhaga._] deriving its Name partly from its bitterish Taste, and\npartly from its being got out of the Earth at _Nitria_, a City of\n_Egypt_, so call\u2019d from _Nitre_. At _Naucratis_ and _Memphis_ there are\nplaces where _Nitre_ grows, and where the Water is pour\u2019d into it like\nSea-Water into Salt-Pits. Between _Memphis_ and _Jerusalem_ we saw a\nDesart concreted with _Nitre_, from whence so great a quantity might be\ntaken, that many Ships might have been easily laden therewith; which\nDesart, so concreted with _Nitre_, was longer than half a Mile, and when\nI past by it in the Night-Time, I thought it had been cover\u2019d with Salt;\nand when the Moon shon, it rebounded up to the Pupils of my Eyes, and\ndazl\u2019d them with its splendor. In it Camels, Horses and Mules had left\nthe impression of their Footsteps, and when I lighted off my Horse and\nhad cut some of it up, I found it to be of the same kind which I had\nbefore seen at _Memphis_. _Nitre_ therefore is not dug out of a\nMountain, or found in the Cavity of a Subterranean Den, or any where\ncover\u2019d with Earth, but gather\u2019d up a concrete Body from the surface of\na Desart or solitary Place, and is to be ascrib\u2019d more to the Earth than\nWater, by reason the Earth has there a kind of nitrous Substance. When\nRain, Fountain or the _Nile_-Water has stood long in a Valley, it at\nlength becomes nitrous, by exhaling up to its self a salt Matter or\nSubstance from the bottom, which afterwards concretes, with the heat of\nthe Sun, and becomes much harder than Salt. The whole mass of _Nitre_ is\nnot concreted in one and the same Day, but gradually and by degrees\nincreases and becomes dry. The first Concretion has no great thickness,\nbut when wet again with other Water, it adds by little and little\nanother Covering. This growing harder and harder, so long concretes that\nit at last becomes a Foot and half thick, by which it comes to pass that\nthe Face of the _Nitre_ keeps a certain likeness to crusted _Cadmia_;\nfor the whole Mass consists of right courses in equal Circles, and is\nnot divided by intricate Windings, which Remark argues, that _Nitre_\narises from a level Superficies or concretes in a certain solitary\nPlace. Moreover the porous _Nitre_ is dissolv\u2019d in Water, but so that\nyou cannot see the least Settlement in it, altho\u2019 a great deal of an\nearthy Substance be found among it; and as a further Argument of the\nTruth of this, its very Ashes show it contains in it a great mixture of\nearthy Particles; for burning once a Pound of crude _Nitre_, I found\nfour Ounces of Ashes remain\u2019d, whereas our _Saltpetre_, if it but touch\nFire, immediately flames, and is in an instant resolv\u2019d into Air; whence\nwe collect, that it consists of very subtil Parts, for \u2019tis very pungent\non the Tongue, has great Tenuity, and plentifully provokes Spitle.\n[Sidenote: Three kinds of _Nitre_.] There are three sorts of _Nitre_,\nbut that which is of a Rose-colour, or whitish and porous like Sponge,\nsuch as is brought from the Islands of _Buna_, _Dioscorides_ prefers to\nthe rest, being hard and solid for the most part like that of _Egypt_,\nand which indurates into heaps like Stone, which therefore are call\u2019d by\nthe _Greeks_ \u0392\u03bf\u03c5\u03bd\u03bf\u03af, from the resemblance they have to Hills. The second\nsort of _Nitre_ is not so well distinguish\u2019d by _Dioscorides_ as by\n_Galen_, who is thought to have us\u2019d the name of _Spuma Nitri_ two ways,\nfirst by dividing the words, \u1f08\u03c6\u03c1\u1f78\u03c2 \u03bd\u03af\u03c4\u03c1\u03bf\u03c5, and secondly, by compounding\nthem into \u1f08\u03c6\u03c1\u03cc\u03bd\u03b9\u03c4\u03c1\u03bf\u03bd, which distinction _Pliny_ also seems to have\nobserv\u2019d where he calls the _Spuma Nitri_ by the _Latin_ word\n_Operimentum_, interpreted by _Avicenna_\u2019s Annotator, _Capistrum Nitri_,\nnot because the _Nitre_ ferments or foams up in an old Valley, or that\nit is in it self a light Froth, but by reason the _Spume_ of _Nitre_\nlyes on the top of the _Nitre_, and flowers of it self in Nitre-Works or\nVallies in the Day-Time; for _Nitre_ flowers with the Dew which falls in\nthe Night, and then increases its Superficies and is perfected in the\nDay-Time, which Covering therefore is rightly call\u2019d by _Avicenna_\u2019s\nInterpreter _Capistrum_, but better by _Pliny_, _Operimentum_. Of this\n_Dioscorides_ thus writes: [Sidenote: _Spuma Nitri._] \u2018That _Spuma\nNitri_ is best which is lightest, friable, biting and of a purplish\nColour, such as is brought from _Philadelphia_ in _Lydia_. The second\nsort is that of _Egypt_, which likewise is to be had in _Magnetia_ in\n_Caria_.\u2019 How this Efflorenscence which _Pliny_ sometimes calls\n_Operimentum_, sometimes _Spuma Nitri_, and at other times\n_Aphronitrum_, is generated, we have shewn before, so shall next show\nwhat _Aphronitrum_ is, for I distinguish between _Aphronitrum_ and\n_Spuma Nitri_, that is, the _Operimentum_ or Covering. But _Pliny_\nconfounds _Aphronitrum_ and _Nitrum_ together, so that I really believe\nboth _Pliny_ and _Serapio_ have taken what they have written of this\nMatter from the same Fountains; for _Serapio_ speaking of _Nitre_ says,\nThere are two sorts of it, one call\u2019d _Nitre_, which is _Saltpetre_, of\na reddish Colour, saltish and bitterish Taste, soon discovering its\nburning Quality, [Sidenote: _Borax._] and another sort call\u2019d _Borax_,\nus\u2019d by the Inhabitants of _Yaya_ in working up their Bread, to make it\nlook clear after \u2019tis bak\u2019d. But that sort call\u2019d artificial _Borax_ is\nan incisive and abstersive _Saltpetre_, made from a nitrous Matter,\nbeing a mixture of Lead and _Kali_ mingl\u2019d together and put over the\nFire, and this seems to be nothing else but that which the Goldsmiths\nuse. _Rhasis_ also is in a manner of the same Opinion with _Serapio_,\nfor he says, of the two sorts of _Borax_, that which is made\nartificially, and is white and froathy, is much better than that of an\nearthy colour and dusty. It is from this that _Tincar_ is made and\nseal\u2019d. [Sidenote: _Tincar._] _Pliny_ has not omitted to mention this\nsealing as _Galen_ and _Dioscorides_ have likewise done, therefore I\nwill insert his Words the better to show that his sealing of _Tincar_ is\nthe same with that of the _Arabians_. The next Age of _Physicians_, says\nhe, deliver\u2019d that _Aphronitrum_ was gather\u2019d in _Asia_, distilling into\nsoft Caves or Dens, which they call\u2019d _Colyc\u00e6_, and afterwards dry\u2019d in\nthe Sun. The best sort is that of _Lydia_, which is very light and\nfriable, and almost of a purplish Colour, and brought thence in little\nCakes or Trochisks, which words seem intirely to answer those of the\n_Arabian_; for, What can this Author mean by Trochisks, but the same\nthing which _Serapio_ calls little seal\u2019d Pieces? But _Rhasis_ adds,\nThat the _Egyptian Nitre_ was brought in Vessels pitch\u2019d over, least it\nshould melt; and _Pliny_ shows, that the next Age of Physicians\ndeliver\u2019d it was gather\u2019d in _Asia_. Perhaps in the Time of\n_Dioscorides_, and also before his Time, they did not use to Seal the\n_Spuma Nitri_ and _Aphronitrum_. [Sidenote: _Lydian Nitre._] _Pliny_\ngives the Preference to the _Lydian_, and, moreover, when he describes\nthe Marks of chusing it, he gives the same to the _Aphronitrum_ as\n_Dioscorides_ does to his \u1f08\u03c6\u03c1\u03cc\u03bd\u03b9\u03c4\u03c1\u03bf\u03bd. But that I may speak freely what I\nknow of those three, they all proceed from the same Mass, altho\u2019 from\nthe different Places and Earth, they acquire a different colour, for\nsome are of a Rose-colour, and others white. The _Operimentum_ or\nCovering falls in _Lydia_ and _Egypt_. The greatest use of _Nitre_ in\n_Laconia_ is for scouring Bodies. But since the Mass of _Nitre_, when\nlong kept in Houses, consumes and wastes away by degrees, insomuch that\nthat which was before hard, becomes gradually soft and crumbling,\nmore-especially if it be kept in a moist place, nevertheless it does not\ndiscontinue being a Mass or Lump, but only becomes softer than _Nitre_.\nPhysicians, when they remark or take notice as it were of a certain kind\nof _Metamorphosis_, of that which was before hard, so easily to become\nsofter, think its Name ought to be chang\u2019d, and its Virtues ascrib\u2019d\napart. But that which I have said concerning the alteration of _Nitre_,\nI have found true by experience, in some I brought with me out of the\nEastern-Countries; for having given a great part of it to my Friends,\nsome of them complain\u2019d it was turn\u2019d to Powder, and others, who had\nkept it in a moister place, that it was grown softer, and had chang\u2019d\nits Colour. _Pliny_, Lib. 31. cap. 10. says, The Nature of _Nitre_ is\nnot to be esteem\u2019d very different from Salt, and this he the more\ndiligently asserts, inasmuch as those Physicians who have written of it,\nwere ignorant of its true Nature, altho\u2019 none has written more carefully\nof it than _Theophrastus_. He says, moreover, some _Nitre_ is made in\n_Media_, the Vallies growing white and hoary with dryness. After the\nRain or Fountain-Water is exhal\u2019d from it, it is condens\u2019d by the Soil,\nand converted into _Nitre_. Hence appears, as I said before, that those\nare very much deceiv\u2019d, who report _Nitre_ to be a certain Subterranean\nMatter like to Metal. _Pliny_ afterwards adds, That the sort of _Nitre_\ncall\u2019d _Agrium_, in _Thrace_ near _Philippi_, is less mix\u2019d with Earth\nthan any other sort; but I dare affirm _Nitre_ is now no longer made in\n_Thrace_, for when I travell\u2019d thither, and to and fro in the\n_Philippian_ Country, that I might see this _Nitre_, I could find none\neither about the Ruins of the before-mention\u2019d City or the adjacent\nRegion. [Sidenote: _Chalastr\u00e6um Nitrum._] The _Chalastr\u00e6um Nitre_ took\nits Name from the City _Chalastra_. This I believe to be that sort which\n_Alexander_ call\u2019d _Bucephalum_, from the Name of his Horse. Nitrous\nWaters, says _Pliny_, are found in many places, but without any Power of\ncondensing, which agrees with what I have already said, that all nitrous\nWaters will not make _Nitre_; so likewise all nitrous Earth, altho\u2019\nWater be pour\u2019d over it, will not make _Nitre_, for \u2019tis necessary it\nshould have a Virtue of thickning by the Sun, therefore this Virtue is\nbeliev\u2019d not to be wanting in the Water, but in the Earth, for \u2019tis\ncertain _Nitre_ may be made out of the lightest, purest and sweetest\nWater. _Nitre_ is very heavy in it self, for it sinks in Water like a\nStone. The best _Nitre_, says _Pliny_, is very plentiful in _Macedonia_,\n[Sidenote: _Nitrum Chalastricum._] and is call\u2019d _Chalastricum_, being\nwhite and pure like to Salt. The Lake is nitrous, and out of its middle\na sweet Fountain flows; there _Nitre_ swims, about the rising of the\nDog-Star, for nine Days together, and in as many ceases, then swims\nagain, and afterwards ceases again, by which \u2019tis apparent the heat of\nthe Sun condenses the _Nitre_, provided the Nature of the Soil be\nanswerable, as _Pliny_ witnesses in these words: The Nature of the Soil\nis what breeds _Nitre_, as is apparent, in that where it is wanting,\nneither Salts nor Showers avail any thing. This is also very wonderful,\nthat tho\u2019 the Spring be always seen to flow, yet neither does it\nincrease the Lake nor run over; but if it Rains in those Days in which\nit is bred, the _Nitre_ will become more Salt, and worse if the\n_North_-Winds happen to blow, for they violently stir up the Mud: In\nthis place indeed \u2019tis produc\u2019d, but more plentifully in _Egypt_,\n[Sidenote: _Egyptian Nitre._] tho\u2019 a worser sort, for \u2019tis of a dark\ncolour and stony. It is made almost in the same manner with Salt, only\nthey let the Sea run into their Salt-Pits, but the River _Nile_ into\ntheir _Nitre_-Works. The _Nile_-Water being drawn off they dry it, and\nagain infuse it in _Nitre_-Water 40 Days successively, but if it Rains\nthey add less of the River-Water. So soon as it begins to condense, it\nis taken away least it should be dissolv\u2019d in their _Nitre_-Works, but\nif laid up in heaps it will keep. Thus much _Pliny_ speaks of _Nitre_,\nwhich abundantly shows it is no where dug in any Mountain or Soil, but\nas I have shown before, immediately so soon as it has begun to condense,\nand it Rains, they take it away, and lay it up in heaps, that it may\nlast, for otherwise it would be melted by the Rain in their\n_Nitre_-Works. What _Pliny_ says afterwards seems obscure, _viz._ That\nthe thinnest part of _Nitre_ is best, and consequently the\nEfflorenscence is better, nevertheless the foul sort is useful for some\nThings, as for dying Purples, Scarlets, _&c._ by which words \u2019tis\nevident he means two sorts of _Nitre_, one very fine call\u2019d _Spuma\nNitri_, [Sidenote: _Spuma Nitri._] which he prefers for the best, and\nanother course, us\u2019d for dying Colours. The _Nitre_-Works in _Egypt_ are\nvery famous, and were wont to be only about _Naucratis_ and _Memphis_:\nThe worst are about _Memphis_, for there it lapifies in heaps, and from\nthat cause many Hillocks are stony, of which they make Vessels. They\nalso very frequently boil it with Sulphur upon Coals till it is melted;\nand use it in those things they would have keep a long while. There are\n_Nitre_-Works where it comes out reddish from the colour of the Earth.\nThus far of _Nitre_; next _Pliny_ mightily commends the Efflorenscence\nof _Nitre_, yet says, The Ancients deny\u2019d it could be made, but only\nwhen the Dew fell and the _Nitre_-Places were pregnant, but not when\nthey brought forth, therefore could not be done by hastning or stirring\nup altho\u2019 it fell. Others think it was bred by Fermentation, _&c._\u2019 Thus\nfar of _Nitre_ according to _Bellonius_, _Pliny_ and others.\n\n[Sidenote: _Pickle_ made of _Nitre_.]\n\nNow this is generally agreed on, that after the Body was stuff\u2019d with\nsweet Odours, Gums and Spices, it was macerated in a sort of Pickle, the\nComposition of which, tho\u2019 unknown to us, is asserted by most of the\nAncients to be made of _Nitre_. Nor is it proper for us, say _Penicher_,\n_Traite des Embaumemens_, p. 83. to explain one Obscurity by another\nthat is greater; since this _Nitre_, so famous and mightily boasted of\nby the Ancients, is at this Day a Mistery, for the more one endeavours\nto show its Origin, by examining the different Descriptions given it,\nthe more reason one has to doubt of its Existence. In the first place,\nthey agree not in one point among themselves, [Sidenote: Different\n_Opinions_ of _Nitre_.] either as to its Colour, Figure or Quality; for\nsome say \u2019tis white, others that \u2019tis red, and others again that \u2019tis of\na Leaden or Ash-colour: Some there are who will have it of a porous\nSubstance like a Sponge, others that \u2019tis solid and compact, and others\nthat \u2019tis shining and transparent like to Glass. Nor do they less\ndissagree about its Virtue than its Form and Colour, for some say \u2019tis\nof a cold Nature, and others that it has a Caustic Quality, as\n_Herodotus_, who says, that it consumes the Flesh in such manner that it\nleaves nothing but Skin and Bones. Wherefore, after so many\nContradictions and different Descriptions of the nature of this Mineral,\nwhat can we believe for certain? Have we not just reason to doubt that\nthis _Nitre_ is but pretended? How should it come to be invisible if it\nwere a Mineral? And again why should we not have it, if it be produc\u2019d\nafter the manner of our common Salt? The Sun, Moon and other Planets, as\nalso the Earth have not ceas\u2019d since their Creation to obey yearly such\nOrders as the Divine Providence has prescrib\u2019d them, and their\nProductions have daily been the same from one Age to another. The Earth\nis the same Matrix for the formation of Vegetables and Minerals, and the\nSun has not refus\u2019d its Influences for their Generation. What therefore\ncan be the reason, or by what accident should we at present be depriv\u2019d\nof so precious a Salt? We cannot see why it should be so lost as never\nto be repair\u2019d; but it is also reported that the true _Cinnamon_,\n_Bdellium_, _Costus Amomum_, _Balsamum verum_, _Malobathrum_, _Sal\nArmoniac_, _Myrrha_, and several Minerals, Gums and Plants are lost, yet\ncertainly it is not so, but only the Knowledge and Use of them lost to\nmany People; or perhaps they may not be found in those places where they\nwere wont to grow, yet may be had in others, which often happens; so\nthat they do not entirely Perish, but only change their Soil, by which\nmeans it may come to pass they may not commonly be known, and sometimes\nit happens they appear with a different Face, by reason of the diversity\nof the Place and temperature of the Heavens; wherefore, as St.\n_Chrisostom_ rightly concludes, none of those Substances or kinds of\nThings, which GOD has created from the beginning of the World, have ever\nbeen wanting or will ever perish. _Et Benedixit illa DEUS, & dixit,\nCrescite & multiplicamini: Verbum enim illud in pr\u00e6sentem usq; diem illa\nconservat, & tantum Tempus pr\u00e6teriit, neq; unum horum Genus imminutum\nest; nam Benedictio DEI, & Verbum quod dixerat, ut subsisterent &\ndurarent, illis contulit._ _And GOD Blessed them and said, Be fruitful\nand multiply: Which Word has preserv\u2019d them even to this present Day, so\nthat the Time only is pass\u2019d away, but not the least kind of them has\nperish\u2019d; for the Blessing of GOD, and the Words which he spake, made\nthem that they should endure for ever._\n\n[Sidenote: The _Nitre_ of the _Ancients_ the same with our _Saltpetre_.]\n\nThe _Nitre_ therefore of the Ancients so renown\u2019d, may be the same with\nour _Saltpetre_, as _Schroder_ and the learned _Etmuller_ think, and\n_Clarke_ more particularly in his _Natural History_ of _Nitre_, p. 12.\nasserts, That the _Nitre_ of the Ancients is the same with Ours: In\nwhich, says he, altho\u2019 we dissent from some learned Philosophers, as\n_Matthiolus_, _Bellonius_, &c. yet are there others as learned with whom\nwe agree, such as _Cardanus_, _Casimirus Siemienowicz Eques Lithuanus_,\nand more particularly also may be mention\u2019d the Ingenious Mr. _Henshaw_,\nwho has learnedly prov\u2019d this Assertion to the _Royal Society_. But not\nto inforce this Opinion only by Authority but Reason, we affirm this to\nbe the same from its Nature; for the Thing is yet in Being, and this\nbearing its Name may not unjustly challenge its Nature: And that this\nwas known to the Ancients (as we affirm their _Nitre_ is to us) the\nTestimony of _Pliny_ plainly evinces, as the before-mention\u2019d learned\nAuthor _Casimirus_ observes, _viz._ _Aperte enim Salem hunc, qui in\nCavernis sua sponte in Rupium Superficies erumpebat, Florem & Spumam\nNitri, Salemq; petrosum vel Petr\u00e6 nominat_. But the Ancients seem not to\nobserve this \u1f08\u03c6\u03c1\u03cc\u03bd\u03b9\u03c4\u03c1\u03bf\u03bd or Efflorenscence of _Nitre_ on Walls, and in\nHouses on Floors, as we do, they having had it in open Fields, tho\u2019 we\nhave not, neither was it so much in use with them as with us, and this\ngave occasion for the new Name of _Sal-petr\u00e6_ to be given to the old\n_Nitre_. Now, tho\u2019 by _Pliny_\u2019s and other antient Authors descriptions\nof _Nitre_, when compar\u2019d with ours, they may seem to differ, yet may it\nnot be a real difference, but only in degrees of purity, the like\nwhereof we may see in Sugar and Salt, which by artificial Refining are\nmade one and the same; and as it bears the same Name, so has it the same\nQualities and Virtues, and was antiently us\u2019d both by _Galenists_ and\n_Chymists_. [Sidenote: _Nitre_ us\u2019d in _Cookery_.] Now it was this no\ndoubt the Ancients us\u2019d in their Aliments instead of common Salt; and\n\u2019tis by some affirm\u2019d that Roots grow whiter if boil\u2019d therewith, and\nHerbs greener: Moreover, \u2019tis well known to us Moderns that _Nitre_ or\nits Salt, separated in the Refining, gives a red colour to\nNeats-Tongues, Coller\u2019d Beef, Bacon, _&c._ adding to it also a more\nsavoury Taste, which does thereby both invite and please the Appetite.\n\nThus far of _Nitre_ according to the several Opinions of the\nbefore-mention\u2019d Authors; but what the Composition was, wherewith the\nAncients pickl\u2019d the Body, whether with _Nitre_ or Salt, is not as yet\ndetermin\u2019d. _Herodotus_ and divers others affirm it was salted with\n_Nitre_, yet some think the Virtue of Salt more commendable, finding it\nof so great use in preserving Flesh and Fish; others again do not think\nBodies become unperishable by Salting, but are only preserv\u2019d for some\nMonths or Years, and if fresh Pickle be not added, or any part of the\nBody happen to be expos\u2019d to the Air, it soon corrupts and stinks, for\nthe Moisture of the Air dissolves the imbib\u2019d Salt, and this issuing\nforth the Body soon perishes. This is farther remarkable from a Story of\n_Baronius_ in his Annals, [Sidenote: A _Body_ found _Preserv\u2019d_ in a\n_Salt-Pit_.] of a Body found in a Subterranean Cave, full of salt Water,\nin the Mountains of _Saltzburg_, which was whole and incorrupt, the Skin\nwhite, the Eyes open and lively, and the whole remaining, with all its\nparts, firm and hard as a Stone, yet in three Days Time, being as it\nwere impatient of the Air, it turn\u2019d into Water and perish\u2019d. From this\nStory we may learn that salted Bodies, altho\u2019 they resist Corruption for\na short Time, yet at length perish; [Sidenote: _Salt_ us\u2019d with\n_Balsamics_ preserves _Bodies_.] nevertheless Salt, or such things as\nare Analagous to it, if us\u2019d with other Balsamics, afford some help in\nthe _Embalming_ of Bodies, whereby they are not dispos\u2019d to the same\nFluxion, as both Reason and Experience teach, and perhaps _Nitre_ being\na more solid Body and not so apt to dissolve in the Air, might also on\nthat account be preferr\u2019d by the _Egyptians_. However, whether _Salt_ or\n_Nitre_ be to be understood by this Work of _Salination_ needs not much\nto be disputed, since both, by their known balsamic Virtue and innate\nSiccity, may assist in this Operation, even as in the preparing\n_English_ Hams, _&c._ we are wont to use them mix\u2019d together, the one\nperhaps being more peircing and the other more durable, the former to\ngive a grateful Taste, and the latter a pleasant Colour. But, as we\ncannot readily grant, that the _Salting_ us\u2019d by the _Egyptians_, was\neffectual enough to preserve Bodies without Balsamic Medicines, so\nneither can we, that any means besides could hinder its Extraction or\nDissolution, and therefore I am the more inclinable to think, _First_,\nThat they did not drysalt the Body, but macerated it in a liquid Pickle,\nwhich equally surrounded it every-where, and peirc\u2019d deeper thro\u2019 the\nPores of the Skin; and when they had let it infuse for a convenient\nTime, they anointed it with Oil of _Cedar_ for 30 Days together, as\n_Diodorus Siculus_ relates, and afterwards with _Myrrh_, _Cinamon_ and\nother Drugs, which Salting and Anointing took up in all 70 Days,\naccording to the Account of _Herodotus_. The latter Ointment was us\u2019d as\nwell to give the Body a sweet Smell as to Preserve it; but, tho\u2019 the\nformer was held of great efficacy for that purpose, yet is it a thing as\ndifficult to recover in these our Times, says _Penicher_, as it is to\nfind out the Composition of the Pickle we have been speaking of,\nnevertheless we must make some attempt therein. First then, we will take\nnotice of the different Appellations, by which the Ancients have us\u2019d to\nexpress this Matter, calling it by the several names of a Gum or Rosin,\na Liquor or Juice, an Oil or Ointment, and lastly a Pitch; [Sidenote:\n_Cedria_ what.] but which of all these they meant by the Word _Cedria_\nwill be better understood from a Description of that Tree, together with\nthe several sorts of Juices extracted from it, and their Uses and\nVirtues. \u2019Tis true, as some Authors have said, a Matter so call\u2019d may be\ndrawn from other Trees, such as _Larch_, _Pine_, _Birch_, _Cypress_ and\n_Juniper_; but that which we mean is from the great _Cedar_, whose\nLeaves never fall, and which bears Fruit all the Year round. Its Wood,\nof all others, is esteem\u2019d the least corruptible, and consequently, says\n_Pierius_, is the _Hieroglyphic_ of Eternity. The Ark of the Covenant,\nthe Temple of _Solomon_, and that of _Diana_ at _Ephesus_, were all\nbuilt with it, and for the same reason the _Egyptians_ often made their\nCoffins of it: The Ancients also us\u2019d to anoint the Leaves and Covers of\ntheir Books with its Oil, thereby to defend them from Moths, Worms and\nthe injuries of Time, whence it came to be spoken Proverbially of such a\none as had deserv\u2019d to be recorded to Posterity, _Cedro digna locutus_,\nin that his Writings were thereby preserv\u2019d from perishing. Now this\nTree affords three or four different sorts of Liquors or Juices:\n_First_, A thick, but clear Gum, of a good tho\u2019 strong Odour, being a\nTear that drops from young _Cedars_ after their Barks are pill\u2019d off,\nand this is what they properly call\u2019d _Cedria_. [Sidenote: _Gum_ of\n_Cedar_.] _Secondly_, A sort of Liquor drawn from the said Wood,\n[Sidenote: _Liquor_ of _Cedar_.] call\u2019d by the _Syrians_ _Cedrum_, and\nwhich are the first droppings of these Branches of _Cedar_ when one\nburns them, for that which comes last is the _Pitch_ of _Cedar_,\n[Sidenote: _Pitch_ of _Cedar_.] being prepar\u2019d after the same manner\nwith other Pitch, as you may find describ\u2019d in _Bellonius de Medic.\nFuner._ p. 40. _Lastly_, There is an _Oil_ of _Cedar_, [Sidenote: _Oil_\nof _Cedar_.] express\u2019d from the warm\u2019d Fruit of this Tree, and call\u2019d by\n_Pliny_ and _Delachampius_, _Cedrel\u00e6on_, as it were _Cedri-oleum_. These\nseveral Liquors have been so confounded by Authors, as to have been\ntaken indifferently for one another, which perhaps was because they have\nalmost all the same Virtues; yet I suppose the _Egyptians_ might adapt\nthe Use of them according to their several Consistencies, and therefore\nemploy\u2019d the Gum with other Drugs in stuffing the Body, the first\ndistill\u2019d Liquor in their Injections, and the _Oil_, as more valuable,\nfor their Anointings; or else might use the _Tar_ or _Pitch_ after the\nsame manner as _Asphalt_ and _Pissasphalt_, for the inferior sort of\nPeople. [Sidenote: _Virtues_ of _Cedar_.] Now in respect to the Virtues\nof _Cedar_, besides that it heats and drys powerfully, it has likewise\nthis particular and remarkable Quality, that after the nature of Septic\nand Escharotic Medicines, it corrodes and consumes the Flesh in a very\nshort Time, if apply\u2019d to a living Body; but, on the contrary, is a\nsovereign Preservative for the same Body the very moment \u2019tis depriv\u2019d\nof Life; for consisting of hot, dry and subtil Parts, it consumes all\nsuperfluous Humidity, the cause of Putrifaction, and thereby preserves\nthe dead Body, whereas in living Creatures, being rarify\u2019d and put in\naction by the natural Heat, it disunites their Parts and consumes them.\nThose antient Physicians _Dioscorides_, _Galen_, _Paulus_, _Aetius_ and\n_Aegineta_ have all asserted, That the Nature of _Cedar_ was such as to\npreserve dead Bodies, but would consume the Living, whereupon, they not\nwithout reason have term\u2019d it, _The Life of the Dead_, and _The Death of\nthe Living_. Likewise _Diodorus Siculus_ tells us, the _Egyptians_\nanointed the Bodies they were to _Embalm_ with Oil or Ointment of\n_Cedar_, for the space of 30 Days; whereas, _Herodotus_ gives us a quite\ndifferent Account, how that, without cutting open the Belly and pulling\nout the Entrails, [Sidenote: _Clysters_ of _Cedar_ and their\n_Operation_.] they injected up the _Anus_ Clysters of Oil or Juice of\n_Cedar_, and then salted the Body 70 Days, at the end of which they\nsqueez\u2019d out the Clysters, which had such Virtue and Efficacy, that they\nbrought away with them all the Guts and Bowels wasted. But in answer to\nthis, _Clauder in Methodo Balsamandi_, p. 58. says, he cannot but\nbelieve that this Author had forgot to mention somewhat necessary to be\ndone besides, and _Nardius_ laughs at it as a ridiculous Story, to\nimagine how these Clysters should spare the fleshy Parts, but rot the\nBowels. But grant an intire Efficacy to this Balsamic Liquor, thus\nClysterwise immitted into the Intestins, yet since it is well known to\nPhysicians, that Medicines, this way exhibited to the Dead, immediately\nflow out again, the nervous and fibrous Parts, which before were us\u2019d to\nretain them, operate no longer by reason of their Stupor and defect of\nSpirits. I cannot see, says _Clauder_, how a Clyster can be contain\u2019d in\na dead body so as to perform its Work, or if it should be intruded up by\nforce, it cannot so quickly penetrate to the superior Parts; for it must\nwaste the _Mesentery_, _Liver_, _Spleen_, _Stomach_ and _Guts_ before it\ncan ascend into the Cavity of the Breast, by which time its Contents\nwill be putrify\u2019d, and that more-especially since nothing besides was\ndone to prevent Corruption, but an external _Salting_. Wherefore, as was\nsaid before, he must needs have mistaken the Process, and perhaps if\nBodies were _Embalm\u2019d_ this way with _Cedar_ (which _Nardius_ utterly\ndenies) without Incision and Exenteration, it might be perform\u2019d by\nfilling the Head, Breast and Belly with Pitch of _Cedar_ (the way of\ndoing which I shall hereafter show) and then infusing and macerating the\nBody in its liquid Juice or Oil: And that the _Egyptians_ us\u2019d to\n_Embalm_ Bodies with _Cedar_, appears farther from their preserving\n_Crocodiles_, _Hawks_ and other Animals, [Sidenote: _Animals Embalm\u2019d_\nwith _Cedar_.] which they worshipp\u2019d, with _Nitre_ and the Liquor of\n_Cedar_, and afterwards anointing them with odoriferous Unguents, they\nbury\u2019d them in Sacred Places: _Diodorus Siculus_, Lib. 5. cap. 2. says,\nthe _Gauls_ were wont to deposite the Heads of their slain Enemies, that\nwere of any Quality, in Chests, having first _Embalm\u2019d_ them with Oil of\n_Cedar_, &c.\n\nThe third sort of _Embalming_, us\u2019d for the poorer sort of People, was\nperform\u2019d, as _Herodotus_ tells us, by washing the Belly, and then\ndrying it with Salt for 70 Days, after which \u2019twas deliver\u2019d to be\ncarry\u2019d away. Now, as _Clauder_ says, if this was done without\nExenteration, it appears the least probable of all, as daily experience\nshows; therefore we must look on that Historian as too credulous in the\nRelation of some Things, and perhaps as one that had forgot other\nOperations to be done, or medicinal Species to be added: But if the\nBelly was open\u2019d and thoroughly wash\u2019d and cleans\u2019d, the Bowels flung\ninto the River or else bury\u2019d, and the Vessels empty\u2019d of their Blood\nand Juices, and then the Body salted and dry\u2019d in the Sun, it might\nprobably be render\u2019d very hard and durable, and not liable to dissolve\nor melt by any Damps or Moisture, _Egypt_ being a warm Country, and\nenjoying a perpetual Serenity of Air, even as Flesh and Fish when salted\nand dry\u2019d in the Wind, Sun or Smoak, _&c._ may be preserv\u2019d for some\nYears, if kept in a dry and warm place. _Diodorus Siculus_ speaks\nnothing of this third sort of _Embalming_, and _Gabriel Clauder_,\n_Johannes Nardius_, _Bellonius_, and other Physicians assert, there were\nonly two sorts, [Sidenote: Only two sorts of _Embalming_.] one for the\nRich and Noble, perform\u2019d after a more accurate and costly manner, and\nanother more vile for the poorer Sort; for _Nardius_ is of Opinion, that\nwhich was suppos\u2019d to be perform\u2019d with _Cedar_, was only a cheat of the\n_Libitinarii_ to pick the Pockets of the richer People; the first sort\nbeing perform\u2019d with odoriferous Gums and Spices, and the latter with a\nstrong scented Bitumen call\u2019d _Asphalt_, or for want of that with\n_Pissasphalt_, which things are not mention\u2019d in the Accounts of\n_Herodotus_ and _Diodorus Siculus_ relating to _Embalming_; yet from the\noccular Demonstration of several eminent Physicians, and their\nExperiments and Dissections of such Bodies as are commonly brought over\nfor _Mummies_, it is plainly prov\u2019d they were prepar\u2019d with this\nBituminous Matter, therefore we will next describe what that is. Now\nseeing Authors so much confound _Asphalt_ with _Pissasphalt_, and\nthereby become mistaken even in the word _Mummy_, I think it very\nnecessary to show their differences, they being two sorts of _Bitumen_\nthat were commonly us\u2019d by the _Egyptians_ in their _Embalmings_.\n\n[Sidenote: _Asphalt._]\n\nFirst then of _Asphalt_, a natural _Bitumen_ of a viscous and glutinous\nSubstance, which swims on the surface of the Lake _Asphaltites_ in\n_Palestine_ (above 100 Miles from _Damiata_ in _Egypt_, whereas _Le\nBruyn_ is grosly mistaken when he makes it but two _Italian_ Miles, as\nbefore quoted, _p._ 143.) and being driven by the Winds on the Shoar,\nthere condenses by the heat of the Sun, and becomes tough and hard like\nPitch. There is also _Bitumen_ found in several other places, as\n_Dioscorides_ relates, _viz._ in _Ph\u0153nicia_, _Babylon_, _Sydon_, &c. But\nthis which comes from the Lake _Asphaltites_ in _Judea_, thence call\u2019d\n_Bitumen Judaicum_, is the best of all, being clean and shining, of a\nblack or purplish Colour, of a strong Smell, and that may easily be\nburn\u2019d and crumbl\u2019d between the Fingers. With this _Asphalt_ were\n_Embalm\u2019d_ those of a middle sort, [Sidenote: How us\u2019d in _Embalming_.]\nbut by reason it was of too dry a Substance, _Naptha_ and liquid\n_Bitumen_, or _Oleum Petroleum_ were usually added to it by melting over\nthe Fire, and then the Body being boil\u2019d therein, the _Embalming_ was\nfinish\u2019d according to the accustom\u2019d manner: To this purpose Authors\ngive these Reasons for the use of _Asphalt_, that by its astringent and\nexsiccating Nature, it restrains that moisture which would lead to\nCorruption, and no less by its balsamic Quality and Viscosity hinders\nthe fluid Atoms of the Air from penetrating the internal parts of the\nBody, thereby opening a way for its Dissolution. In like manner the\npoorer Sort were _Embalm\u2019d_ with _Pissasphalt_, made fluid by some of\nthe above-mention\u2019d Oils; and seeing likewise there were said to be two\nkinds of this, one Natural and another Artificial, we will next enquire\ninto them:\n\n[Sidenote: Natural _Pissasphalt_.]\n\nThe Natural _Pissasphalt_, according to _Dioscorides_, _Valerius Cordus_\nhis Commentator, and others, is a kind of _Bitumen_ flowing from certain\nMountains call\u2019d _Ceraunii Montes_ in _Apollonia_, near the City\n_Epidaurus_, now _Ragusa_, whence being carry\u2019d by the impetuosity of\nthe River, it is cast on the Shoar and there condens\u2019d into Clods,\nsmelling like to a mixture of _Pitch_ and _Bitumen_, from whence it came\nto be term\u2019d by the _Greeks_ _Pissasphaltos, a_ \u03c0\u03af\u03c3\u03c3\u03b1, _vel_ \u03c0\u03af\u03c4\u03c4\u03b1 _pix,\n&_ \u1f04\u03c3\u03c6\u03b1\u03bb\u03c4\u03bf\u03c2, _Bitumen, quasi dicas Pici Bitumen_, and had the same\nVirtues with _Pitch_ and _Bitumen_ or _Asphalt_ mix\u2019d together. \u2019Tis\nbrought in great Plenty from _Valona_ to _Venice_ for pitching Ships,\nwhich it admirably performs if mix\u2019d with the Pitch of _Pine-Trees_.\n\u2019Tis also brought from _Dalmatia_, being there dug near _Lesina_, not\nfar from _Narenta_, and is likewise found in _Hungary_, where the\nInhabitants call it _Fossil_ Wax; moreover \u2019tis to be had in\n_Transilvania_, and the Germans name it =Erdtwachs= and =Bergwachs=,\nthat is Wax generated in the Earth or Mountains. The _Spaniards_\nlikewise call it, _Cera de minera_, mineral Wax, perhaps from its\nConsistency; but the _Arabians_ term it _Mumia_, whence, it may be,\n_Embalm\u2019d_ Bodies came to be call\u2019d _Mummies_, [Sidenote: Call\u2019d\n_Mummy_.] from their being preserv\u2019d with this _Pissasphalt_, and this\nwe are the more apt to believe, since the true _Asphalt_ or _Bitumen\nJudaicum_ was very scarce, nor is it now to be had in the Shops, as some\nbelieve, but _Pissasphalt_ is sold in its stead. _Brasavolus_ thinks\nthose dry\u2019d Bodies of the _Arabians_ and other Nations, brought to us\nfrom _Syria_ and _Egypt_ for _Mummies_, were only fill\u2019d with\n_Pissasphalt_, inasmuch as being the poorer sort of People in those\nCountries, they could not be suppos\u2019d to afford the expence of a better\n_Embalment_, for the Rich and Noble, whose Bodies were _Embalm\u2019d_ more\ncostly with _Myrrh_, _Aloes_, _Cinamon_, _Balsam_, _Saffron_, and the\nlike, were so carefully inclos\u2019d in their private Sepulchres, that it\nwas not only a very difficult matter to get at them, but also more rare\nto bring any of them over; whereas the Bodies of the Poor and Ignoble,\nstuff\u2019d only with _Pissasphalt_, of so mean a price and after so slight\na manner, were to be come at with little trouble and less suspicion.\nThus the _Syrians_ and _Egyptians_ were wont to condite their Bodies,\nand the _Arabians_ also, from what _Matthiolus_ could learn from their\nWritings, esteem\u2019d _Mummy_ to be _Pissasphalt_ rather than _Asphalt_,\nfor, as _Avicenna_ writes, _Mummy_ performs the very same thing as\n_Asphalt_ does, when mix\u2019d with _Pitch_; from whence we may easily\nconjecture, that the Bodies were only prepar\u2019d with _Pissasphalt_.\n[Sidenote: _Bodies_ only prepar\u2019d with _Pissasphalt_.] With this also\n_Serapio_ agrees, who, discoursing of _Mummy_, according to the\nAuthority of _Dioscorides_, delivers the very same words as he does of\n_Pissasphalt_, affirming, there is _Mummy_ or _Pissasphalt_ in the Land\nof _Apollonia_, which, descending from the Mountains by the course of\nthe River, is cast upon its Banks, and there coagulated like Wax, having\nthe Smell of _Pitch_ mix\u2019d with _Asphalt_, with some _F\u00e6tor_, and its\nVirtue is like to _Pitch_ and _Asphalt_ mix\u2019d together, whence \u2019tis also\nthought our _Mummy_ is rather _Pissasphalt_ than _Asphalt_; for altho\u2019\n_Strabo_ says, The _Bitumen Judaicum_ was us\u2019d for preserving Bodies,\nnevertheless he does not deny but they mix\u2019d _Pitch_ with _Bitumen_,\nwhich makes an artificial _Pissasphalt_; [Sidenote: Artificial\n_Pissasphalt_.] but _Serapio_ and _Avicenna_ knew these Mixtures very\nwell, since not only the _Syrians_, but, their Countrymen the\n_Mauritanians_ also made use of it. Also that which is sold to us for\n_Mummy_, is only the Body of an _Egyptian_, _Arabian_, or the like,\n_Embalm\u2019d_ with _Pissasphalt_, neither is it always properly so, says\n_Struppius_, for they sometimes us\u2019d to lay the Bones of a Human Body in\ntheir proper places, and pour\u2019d over them melted _Pissasphalt_,\n[Sidenote: Sophisticate _Mummy_.] which working into the natural form\nand shape of the Body, they sent over for _Mummy_, and such is that\nwhich is brought to us even at this Day, having no particle of _Myrrh_,\n_Aloes_, _Balsam_, &c. mix\u2019d with it, as manifestly appears from its\nSmell, Taste and Colour.\n\nThus having shew\u2019d how the _Egyptians_ preserv\u2019d their Dead after\nseveral ways, as by _Salination_ with _Aromatics_, _Salination_ with\n_Cedar_, _Asphalt_ or _Pissasphalt_, and by _Salination_ with _Salt_\nalone, according to the Accounts of _Herodotus_, _Diodorus Siculus_ and\nthe Observations of other Persons upon them, I will next add some other\nRemarks concerning the Nature of their _Embalmings_, and the respective\nWorks of the several Persons employ\u2019d therein; likewise, the manner of\nRouling, Painting and Dressing their Dead, with the Ceremonies of\nJudging them, ferrying them over the Lake, keeping them in their Houses,\nsetting them at their Tables, pawning them, _&c._\n\nFirst then, we will suppose the _Egyptians_ had a certain Temple or\nOffice wherein all Things were kept in order for _Embalming_ a Body,\n[Sidenote: An _Office_ of _Embalming_.] to which there belong\u2019d, and\nwhere there resided all sorts of Persons who perform\u2019d any particular\npart of that _Art_, as Washing, Salting, Anointing, _&c._ or else\nprepar\u2019d any kind of Necessaries for the Funeral Pomp. Now these were\ndistinguish\u2019d by the several Names of a _Priest_ or _Physician_, an\n_Embalmer_ or _Surgeon_, a _Pollinctor_ or _Apothecary_, a _Dissector_\nor _Anatomist_, a _Salinator_ or _Salter_ and a _Designer_ or _Painter_,\nalso \u039d\u03b5\u03ba\u03c1\u03bf\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2, a _Dresser_ of the Dead, and \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u03ae\u03c2, one that\nfurnish\u2019d all Necessaries for the Funeral, and bury\u2019d the Body, being\ncall\u2019d in _Latin_ _Libitinarius_: That there was such an Office, appears\nnot only from these several Persons, mention\u2019d by _Herodotus_ and\n_Diodorus Siculus_, who were employ\u2019d therein, and either profess\u2019d the\n_Art of Embalming_, or perform\u2019d some other part belonging to the\nFuneral Pomp, but is also prov\u2019d from their saying, _That the dead Body\nwas carry\u2019d out to be Embalm\u2019d_, which plainly implies some certain\nplace allotted for that purpose. First therefore, we will suppose there\nbelong\u2019d to this Office a Clerk, [Sidenote: The _Clerk_.] who shew\u2019d,\nthe Friends of the Deceas\u2019d, Patterns of all sorts of things belonging\neither to the _Libitinarii_ or Furnishers of the _Funeral_, or to the\n_Curatores Corporis_, the _Embalmers_, who having agreed with them after\nwhat manner, and at what Price they would have it done, enter\u2019d it into\na Book, and took care to see it perform\u2019d accordingly. The President or\nHead of this College, we take to be one who was both a _Priest_ and\n_Physician_, [Sidenote: The _Physician_.] and therefore was highly\nHonour\u2019d, and had in the greatest Esteem and Respect. As a _Priest_ he\nwas qualify\u2019d to instruct the several Officers in all Funeral Rites and\nCeremonies, and confirm the People in the _Metempsychosis_, upon which\nthose Matters were grounded: As a _Physician_, being skill\u2019d in the _Art\nof Embalming_, and the Nature of all Vegetables and Minerals, he\nprescrib\u2019d balsamic Medicines and odoriferous Unguents for the\n_Apothecary_ to compound and apply pursuant to his Directions, and\ninstructed the _Surgeon_ how to perform the manual Operation. That there\nwas a _Physician_ made use of in _Embalming_, appears very plainly from\nthe Second Verse of the 50th Chapter of _Genesis_, where _Moses_,\nspeaking of the Death of _Jacob_, says his Son _Joseph commanded his\nServants, the Physicians, to Embalm his Father, and the Physicians\nEmbalm\u2019d Israel_; where by _his Servants, the Physicians_, seems to be\nmeant either those properly belonging to his Person, it being antiently\na Custom for Princes and Noble Men to have such in their Families to\nwait upon and take care of them, or by the Repetition _The Physicians\nEmbalm\u2019d_ Israel, might be meant those of the _Office_, since _Joseph_,\nbeing Viceroy of _Egypt_, might well command them, they being all his\nServants and in subjection to him. [Sidenote: _Embalming_ of _Jacob_.]\nThis leads me to digress a little in order to give a further Account of\nthe _Embalming Jacob_, whereby will appear how far those Heathen Writers\nbefore-mention\u2019d agree with the _Scripture_. First then there was a\ngreat necessity for _Embalming Jacob_, by reason his Body was to be\ncarry\u2019d a great way to his Sepulchre, and both _Herodotus_ and _Diodorus\nSiculus_ tell us, there were those in _Egypt_ that profess\u2019d the Art of\npreserving Bodies from Corruption, which \u2019tis plain was part of the\nPhysicians Emploiment, for the word _Ropheim_ (which we Translate\n_Physicians_) constantly signifies in Scripture such as cur\u2019d or heal\u2019d\nsick Bodies; but the LXX. here aptly enough Translate it \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u1f70\u03c2,\n(those that prepar\u2019d and fitted Bodies for their Interment by\n_Embalming_ as we, says the Bishop of _Ely_, likewise Translate it)\nbecause that was their proper Business; whence \u2019tis _Pliny_, Lib. 11.\nchap. 37. says, _Mos est \u00c6gyptiis Cadavera asservare Medicata_, _\u2019Tis\nthe Custom among the_ Egyptians _to preserve dead Bodies by the\nPhysicians Art_. In this Art they excell\u2019d all the World besides, Bodies\nof their _Embalming_ remaining entire even to this Day, and no question\nbut _Joseph_, who spar\u2019d neither Cost nor Pains, had his Father\n_Embalm\u2019d_ after the noblest manner. [Sidenote: Perform\u2019d in _Forty\nDays_.] _And Forty Days were fulfill\u2019d for him (for so are fulfill\u2019d the\nDays of those that are Embalm\u2019d) and the Egyptians Mourn\u2019d for him\nThreescore and Ten Days_, ver. 3. That is, Forty Days were spent in\n_Embalming_ him, which could not be finish\u2019d in a shorter Time, for\n_Diodorus Siculus_ tells us of several Officers that were employ\u2019d about\nit one after another, and that they anointed the dead Body with _Balsam_\nof _Cedar_ for above 30 Days, and afterwards with _Myrrh_, _Cinamon_,\nand the like, which might make up the residue of 40 Days: But\n_Herodotus_ differs from him in this, by adding 30 Days more for Salting\nthe Body with _Nitre_, which makes in all 70 Days, the full Time of\ntheir Mourning, [Sidenote: The _Time_ of their _Mourning_.] they being\naccustom\u2019d to spend all that Time, which they were _Embalming_ the Body\nand preparing for the Funeral, in Mourning, the manner of which we have\nbefore describ\u2019d, _p._ 241, 243, 245, 247. so shall here only farther\ntake notice what some object, that this Mourning was immoderate, having\nmore of Ambition than Piety in it; to which _Jacobus Capellus_ answers,\nThat granting it be true, that _Joseph_ did not bring in this Custom,\nand had peculiar Reason to follow what he found in use, that they might\nbe more condemn\u2019d who vex\u2019d the innocent Posterity, on whose Parent they\nhad bestow\u2019d Royal Honours; there is besides something due to Kings and\ngreat Men to distinguish them from common People. _Now when the Days of\nMourning were past_, that is 70 Days, _Joseph went up to Bury his\nFather, and with him went up all the Servants of Pharaoh, the Elders of\nhis House, and all the Elders of the Land of Egypt_, [Sidenote: _Funeral\nProcession._] ver. 7. The principal Persons in Authority and Dignity\nthroughout the whole Country, as well such as were Governors of\nProvinces and Cities, Counsellors, _&c._ as such as were principal\nOfficers at Court. _And all the House of Joseph, and his Brethren, and\nhis Fathers House_, ver. 8. _And there went up with him both Chariots\nand Horsemen_, v. 9. as a Guard to him, which \u2019tis likely always\nattended him, as Viceroy of the Kingdom, but now might be necessary for\nhis safety as he pass\u2019d thro\u2019 the Desarts. _And it was a very great\nCompany._ That he might appear in great State at such a Solemnity. _When\nthey came beyond Jordan they mourn\u2019d with a great and very sore\nLamentation seven Days_, the Time of public Mourning among the _Jews_ in\nsucceeding Ages, as appears from several Instances, particularly, 1\n_Sam._ 31. 13. _Eccl._ 22. 13. _Judith_ 16. 20. Moreover this shows the\nLamentation was so exceeding great, that the Place where it was made was\nafterwards call\u2019d _Abel-Mizraim_, [Sidenote: _Abel-Mizraim._] that is,\n_The Mourning of the_ Egyptians. But how they bury\u2019d _Jacob_ when they\ncame into _Canaan_, as also concerning the nature of the Cave wherein\nthey laid him, see the Bishop of _Ely_\u2019s Notes on the 50th Chapter of\n_Genesis_, from whom I have chiefly extracted this; and other\nCommentators, for I think it high time to return to the _Embalming_ of\nthe _Egyptians_, according to the propos\u2019d institution of an Office, in\nwhich having already shown the respective Emploiments of the _Clerk_ and\n_Priest_ or _Physician_, we shall next proceed to speak of the _Surgeon_\nor _Embalmer_, and of all other inferior Officers under him, such as the\n_Dissector_, _Emboweller_, _Pollinctor_, _Salter_, and other dependant\nServants, as _Dressers of the Dead_, _Painters_, _Carvers_, and the\nlike.\n\n[Sidenote: The _Surgeon_.]\n\nThe _Surgeon_, who was the chief _Embalmer_, generally directed and took\ncare to see the several Operations perform\u2019d in due order, and sometimes\ndid them himself; for tho\u2019 the _Curatores Corporis_, that were his\nAssistants and Servants, commonly Dissected, Embowell\u2019d, Wash\u2019d,\nAnointed and _Embalm\u2019d_ the Bodies of the meaner sort of People, yet\nwhen any Prince or Nobleman was to be _Embalm\u2019d_, after the richest and\nmost curious manner, he perform\u2019d the chief part of the Work himself,\nand this he was the more capable of as being both an exquisite\n_Anatomist_, and well vers\u2019d in the Nature of all _Balsamic_ Medicines,\nwhether _Galenical_ or _Chymical_, and tho\u2019 he might be something\ninferior to the _Physician_, yet in conjunction with him, was he both\nthe better able to consider the Nature of the deceas\u2019d Person\u2019s\nDistemper, or Cause of his Death, and accordingly to proceed in his\n_Embalming_; and lastly, he was very dextrous and knowing in the _Art_\nof _Bandage_, whereby it appears his chief Business was to _Embalm_ and\nRoul up the Body, which, in respect to its being thus preserv\u2019d by\nBalsamic and Medicinal Ingredients, artificially and topically apply\u2019d,\nwas said to be _Corpus Medicatum_, [Sidenote: _Corpus Medicatum._] a\nBody preserv\u2019d from Putrifaction by _Embalming_. Now I cannot imagine,\nas some Authors affirm, they did this always in one road or manner, but\nthat the Physician vary\u2019d his Prescriptions, by adding one thing and\nsubtracting another, increasing the quantity of one Ingredient or\ndiminishing that of another, according to the Constitution of the\nPerson, and Nature of his Disease, agreeable to which was the\n_Embalming_ perform\u2019d; for \u2019tis certain some Medicines are more\nprevalent against Putrifactions than others, and that there ought to be\na difference, as well, in the Composition of the Medicine, as in the\n_Embalming_ one that dy\u2019d only thro\u2019 a natural Decay, one that dy\u2019d of\nsome malignant Distemper, or one that dy\u2019d of a _Hectic_ Feaver, which\nconsumes and dries up the radical Moisture of the Body, and one that\ndy\u2019d of a _Dropsie_, which colliquates the Body and makes it fluid with\nits Waters. In a word, there ought to be a difference even in an old\nBody and a Young; therefore, as the Doctor\u2019s Prescriptions were vary\u2019d,\naccording to these Considerations, so was there a greater occasion for a\nskilful Apothecary, to take care of and see to the compounding the\n_Aromatic Powders_, _Oils_, _Balsams_, _Ointments_, _Cerecloths_,\n_Tinctures_, _Spirits_, and the like analogous Things, and their\nApplication, according to the Directions of the _Doctor_; and as the\n_Surgeon_ had under him a _Dissector_, &c. [Sidenote: _Dissector._] who\nembowell\u2019d and wash\u2019d the Body, and did the like inferior Businesses, so\nhad the _Apothecary_ Servants under him to make up the Medicines,\nadminister Clysters and Injections, and to Anoint the Body, thence\ncall\u2019d _Pollinctors_. [Sidenote: _Pollinctor._] Thus was the chief\nConcern of the _Embalming_ a Body manag\u2019d by the Advice and Assistance\nof the _Physician_, _Surgeon_ and _Apothecary_, as indeed it ought also\nto be perform\u2019d at this Day, and not to have ignorant _Undertakers_\ndirect and act all things at their pleasure. But when Bodies were to be\n_Embalm\u2019d_ without _Gums_, _Spices_, _Cedria_, _Asphalt_, _Pissasphalt_\nor the like, such as the poorest People, who could not be at the expence\nof them, they were chiefly committed to the Care of the _Taricheut\u00e6_ or\n_Salitores_, [Sidenote: _Taricheut\u00e6 Salitores._] who only prepar\u2019d and\ndry\u2019d them with _Salt_, and then such Bodies were call\u2019d _Corpora\nCondita_, pickl\u2019d or salted Bodies. [Sidenote: _Corpora Condita._] Thus\nhaving shown the principal Persons of this _Office_, and who directed\nand perform\u2019d the _Embalming_, we will next give an account of those\nthat provided all things necessary for the Funeral. These were such as\nthe _Greeks_ call\u2019d \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u03ae\u03c2, [Sidenote: \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u03ae\u03c2,] he that got\nthe Body ready and prepar\u2019d all Necessaries for the Interment;\n[Sidenote: \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03bf\u03c0\u03ce\u03bb\u03b9\u03c2.] \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03bf\u03c0\u03ce\u03bb\u03b9\u03c2, he that sold all Matters\nappertaining to Funerals, and \u039d\u03b5\u03ba\u03c1\u03bf\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2 the Dresser, [Sidenote:\n\u039d\u03b5\u03ba\u03c1\u03bf\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2,] or one that put on the Ornaments of the Dead: But all\nthese were term\u2019d by the _Romans_ in general _Libitinarii_, [Sidenote:\n_Libitinarii._] the _Undertakers_ and _Furnishers_ of Funerals, who had\nthe Care of preparing, letting out or selling the Ornaments and Dresses\nfor the Dead, and of providing Mourners, mourning Habits, and whatever\nelse was necessary for the Funeral Pomp; nay who eas\u2019d the afflicted\nFriends of their Trouble. They were thus nam\u2019d from _Libitina_, a\nGoddess whom the Ancients believ\u2019d to preside over Funerals, and some\ntook to be _Proserpina_, but others _Venus_, thereby to show, that as\nshe was at the beginning of Life by Generation, so was she likewise at\nthe end or conclusion thereof, inasmuch as in her Temple were kept and\nsold all things necessary for Funeral-Solemnities. Other _Officers_ were\nthe _Herald_, _Painter_, _Carver_, &c.\n\n[Sidenote: The _Herald_.]\n\nThe _Herald\u2019s_ Business was to proclaim and give notice of the\napproaching Funeral, to summon and invite the Company, and lastly to\nmarshall them in the Funeral-Procession, according to their respective\nDignities and Quality. [Sidenote: _Painter._] The _Painter_ was to gild\nor paint the Body and Coffin, with _Hieroglyphic_ Characters, _&c._\n[Sidenote: _Carver._] And the _Carver_ to make the Models of Wood that\nwere to be shown to the deceas\u2019d Person\u2019s Friends, to denote that they\n_Embalm\u2019d_ Bodies three several Ways, and at as many different Rates;\nthey likewise wrought the Coffins into the shape and form of the\nDeceas\u2019d. But we shall speak more of these in their order, after having\nfirst given some Particulars relating to the several Methods of the\n_Egyptian Embalming_, not hitherto so fully describ\u2019d. [Sidenote:\n_Embalming_ with _Cedar_.] First then, we believe the manner of\n_Embalming_ with _Cedar_ might probably be invented to satisfie such\nwhose Consciences would admit of no Dissection at all, and the most\nlikely Method of performing it was by injecting into the _Brain_, thro\u2019\nthe _Nostrils_, into the _Thorax_, thro\u2019 the _Aspera Arteria_, and into\nthe _Stomach_ and _Intestines_, thro\u2019 the _Oesophagus_ and _Anus_, _Oil_\nof _Cedar_, by the help of a _Siringe_ and _Dilator_. This being a\nsubtil, hot, and rectify\u2019d Oil of a _Caustic_ Nature, wasted and\nconsum\u2019d the Bowels like to quick Lime, and then the Body being hung up\nor plac\u2019d in a declining posture, they press\u2019d and squeez\u2019d out the said\nOil, which brought away with it the Bowels wasted. Then the Corps being\nwash\u2019d and cleans\u2019d, they again injected into all the _Cavities_ and\n_Venters_, as much as they could of a _Balsam_ distill\u2019d from the Pitch\nof young _Cedars_, which being depriv\u2019d of its corrosive and subtil Oil,\nhad nothing of a _Caustic_ Quality remaining in it, but consisted only\nof drying, exsiccating and _Balsamic_ Parts. Then they laid the Body in\nPickle for 70 Days; after which, having wip\u2019d it, they anointed it with\na sweet and drying Ointment, which perhaps from the _Basis_ of its\nComposition might be term\u2019d _Unguentum Cedrinum_, [Sidenote: _Unguentum\nCedrinum._] and then dry\u2019d it in the Sun or otherwise, by which means\nall remaining Moisture, and the thinner and more subtil parts of the\n_Balsam_ being evaporated, the Body became hard, firm and solid, like to\na _Colophony_ of Turpentine or Pitch.\n\n[Sidenote: _Embalming_ with _Pissasphalt_.]\n\nThe second Way of _Embalming_ among the _Egyptians_ was perform\u2019d with\nnatural or factitious _Pissasphalt_, just in the same manner as I shall\nshow with _Asphalt_, but only the natural _Pissasphalt_ was us\u2019d for the\nmidling sort of People, and the factitious for the poorer and common\nPeople and Slaves; nor was there any Curiosity in these more than the\nusual Exenteration, Salination and Coction in the _Bitumens_, for they\nneither us\u2019d Roulers nor bestow\u2019d Coffins on them.\n\nThe third sort, which was for the more substantial People, [Sidenote:\n_Embalming_ with _Asphalt_.] was more costly and exact, and perform\u2019d\nwith _Asphalt_ after this manner: The Corps being open\u2019d, embowell\u2019d,\nwash\u2019d, cleans\u2019d and salted after the usual Method, was put into a large\nCauldron fill\u2019d with _Asphalt_, or _Bitumen Judaicum_, made fluid with\n_Naptha_, and then boil\u2019d \u2019till it had melted the Fat, and consum\u2019d all\nthe Humors and Juices which are the Principals of Corruption, by which\nmeans the soft parts of the Flesh were made firm, and the whole Body\npenetrated, and as it were pitch\u2019d to the Marrow of the Bones, with this\nBituminous Liquor. Then being taken out of the Cauldron, and swath\u2019d up\nwhilst it was yet hot, it at length became petrify\u2019d and hard like to\nMarble.\n\n[Illustration:\n\n _J. Sturt sculp._\n\n _To Charles Bernard Esq^r. Serjeant Surgeon:\n Who has been pleased to encourage this Work,\n This Plate is humbly dedicated by\n His most humble servant_ Tho. Greenhill.\n]\n\n[Sidenote: _Embalming_ with _Aromatics_ and _Balsams_.]\n\nThe fourth and last way is both Noble and Expensive, and was perform\u2019d\nto the utmost Perfection, Art and Skill. The _Brain_ being extracted,\nand the _Thorax_ and _Abdomen_ releas\u2019d of their _Viscera_, all the\nCavities were thoroughly cleans\u2019d with aromatiz\u2019d Wine, and then\nrepleted with a Composition of _Myrrh_, _Aloes_, _Cinamon_,\n_Opobalsamum_, _Saffron_, and the like; after which, they sew\u2019d up the\nIncisions, and salted the Body with _Nitre_ for 70 Days, and then wiping\nand drying it from the Pickle or Salt, they anointed it with an Ointment\nmade of aromatic, balsamic and odoriferous Ingredients, whence some\nAuthors have call\u2019d a Body so prepar\u2019d, _Funus odoratum_. [Sidenote:\n_Funus odoratum._] This done, they swath\u2019d it up with Roulers made of\nfine Linnen, and dipp\u2019d in some _Balsam_, _Ointment_ or _Cerecloth_,\nwhich being dry, serv\u2019d like Glue to stop the Pores, and hinder the\nDissipation of the volatil parts of the Aromatics, as well as the\nPenetration of the Air. _Guichard_, cap. 10. p. 479. _des Funerailles\ndes \u00c6gyptiens_, thinks this Gum to have been _Acacia_, of which see\n_Dioscorides_, Lib. 1. cap. 134. _& apud Mathiol._ p. 115. But\n_Bellonius_ and other Authors think the Gum which _Herodotus_ says the\n_Egyptians_ us\u2019d instead of Glue was _Cedria_, besmear\u2019d on the Roulers\nin manner of a Cerecloth: [Sidenote: _Roulers_ how prepar\u2019d, _&c._]\nOthers say the Body was first anointed with a Gum, and then wrapped up\nin fine Linnen, and _Casalius de veter. \u00c6gyptior. Ritibus_, p. 30. says,\n_Gummi Oleo inungebant_, which is more agreeable to the Observations I\nhave made, That the Roulers seem\u2019d either dipp\u2019d _in Oleo seu Unguento\nCedrino_, or after the Body was anointed with it, roul\u2019d up and\nfinish\u2019d, then that the Bandages were prepar\u2019d after the manner of a\nCerecloth, with _Gum_ or _Rosin_ of _Cedar_, because this would have\nmade them hard and brittle, whereas those which I have seen, were\npliable and free from any _Gum_ or _Embalming_ Matter adhering to them,\nand no ways different from other Linnen, but only of a Cinnamon or\nSnuff-Colour; so that probably they might dip or anoint them with the\nOil or Ointment of _Cedar_, rather to make them lasting and durable than\nto stick to the Body; for _Greaves_ tells us in his _Pyramidographia_,\np. 50. that he had seen some of these Roulers so strong and perfect, as\nif they had been made but Yesterday. With these they bound and swath\u2019d\nthe dead Body, beginning at the Head and ending with the Feet. Over\nthese again they wound others, so often one upon another, that there\ncould not be less than a 1000 ells upon one Body. They interwove these\nRoulers so artificially and in such manner, says _Kircher_, as would\npuzzle the Ingenuity and tire the Industry of our Modern _Surgeons_ to\nfind out, yet, with submission to him, it may not be so difficult to\nperform by any one tollerably skill\u2019d in the _Art_ of _Bandage_ as he\nimagines, for, as I take it, they began with the Feet and Hands, and\nended with the Head, contrary to what _Greaves_ asserts, tho\u2019 I cannot\nsay this of my own Knowledge, having never had any opportunity of\nunrouling such Bodies, but only offer the Consideration thereof,\naccording to the appearance of the following Figures, of which the first\nshows the interior artificial Circumvolutions of the Roulers, the Body\nbeing first wrapp\u2019d in fine Linnen, wherein _Egypt_ excell\u2019d, as the\nHoly Scriptures testifie, _Prov._ 7. 16. &c. The second Figure\nrepresents the manner of the next Rouling, and the fourth shews the\nexternal Ornaments, painted with _Hierogliphics_, &c. [Sidenote:\n_Designer_ or _Painter_.] For when the Body was thus roul\u2019d, the\n_Designer_ or _Painter_ cover\u2019d the superficies of the Roulers with a\nkind of Paste or Gum, on which he gilded and painted Cyphers, Figures,\nLetters, Characters and other _Hieroglyphics_. The third Figure shows a\nCase to keep the Body in, made of Linnen, and painted in like manner\nwith _Hieroglyphics_ in distinct Colours, having been found in the\n_Mus\u00e6um_ of _Johannes Nardius_. Now concerning the nature and\nsignification of these _Hieroglyphics_, [Sidenote: _Hieroglyphic_\nCharacters.] Authors variously write; but none have taken so much Pains,\nor div\u2019d so far into the meaning of them, as the Learned _Kircher_, who\npretends to explain all the _Hieroglyphic_ Characters painted on the\nRoulers and Coffins of the _Mummies_, in his _Oedipi \u00c6gyptiaci Theatrum\nHieroglyphicum_, where also, _p._ 412 and 414. you may find the\nparticular Explanations of the third and fourth Figures. But since there\nremains no Alphabet or Dictionary of these Characters (for the entire\nKnowledge of _Hieroglyphics_ perish\u2019d at the Time the _Egyptian_\nCeremonies ceas\u2019d, and were abolish\u2019d by the Irruption _Cambyses_ made\ninto _Egypt_) we believe all those assiduous Penetrations into these\nMysteries by _Kircher_ and _R. P. Menestrier_, are but imperfect\nConjectures and meer Imaginations. However, having spoken of the\n_Egyptian_ Language in no part of this Book before, it may not be amiss\nto insert here some few Particulars concerning it. [Sidenote: Two sorts\nof _Languages_ and _Characters_.] First then, there were two sorts of\nLanguages and Characters among the _Egyptians_; one common and us\u2019d by\nall, constituted for their Trade and Commerce with Mankind, and which\nwas that Tongue or Idiom call\u2019d the _Coptic_ or _Pharonic_, and the\nother us\u2019d only by Priests, Prophets, _Hierogrammatists_ or Holy\nWriters, and the like Persons in Sacerdotal Orders. The first was\nwritten from the Right Hand to the Left in Characters not unlike the old\n_Greek_; but the latter consisted not of Letters, Syllables or Words,\nbut thro\u2019 the Image and Pictures of Things, they endeavour\u2019d to deliver\ntheir hidden Conceits in the Letters and Language of Nature. Thus by a\nrepresentation of the several Parts and Actions of Man, the shape of\nArtificers Tools and Instruments, the form of all sorts of Animals,\nBeasts, Birds and Fish, the resemblance of the Sun, Moon, Planets and\nthe like, they exactly read and understood every thing couch\u2019d within\nthose _Hieroglyphics_. For Example, the Crocodile was the Emblem of\nMalice; the Eye the Preserver of Justice and the Guard of the Body; the\nRight Hand, with its Fingers open, signify\u2019d Plenty, and the Left, with\nits Fingers clos\u2019d, Preservation and Custody of Mens Goods and Estates.\nTo express their _Eneph_ or Creator of the World, the _Egyptians_\ndescrib\u2019d an old Man in a blew Mantle, with an Egg in his Mouth, which\nwas the Emblem of the World, and express\u2019d their Notion of Divinity by\nan Eye on a Scepter, by an Eagle\u2019s Head, _&c._ Of which see more in Sir\n_Thomas Brown_\u2019s _Vulgar Errors_, cap. 20. where he rightly observes,\nthat of all Nations that suffer\u2019d by the Confusion of _Babel_, the\n_Egyptians_ found the best Evasion; for tho\u2019 Words were confounded, they\ninvented a Language of Things, and spake to each other by common Notions\nin Nature, whereby they discours\u2019d in silence, and were intuitively\nunderstood from the Theory of their Impressions; for they assum\u2019d the\nshapes of Animals common to all Eyes, and by their Conjunctions and\nCompositions were able to communicate their Conception to any that\nco-apprehended the _Syntaxis_ of their Natures. This many conceive to\nhave been the Primitive way of Writing, and of greater Antiquity than\nLetters; and this Language indeed might _Adam_ well have spoken, who\nunderstanding the Nature of Things, had the advantage of Natural\nExpressions, _&c._ But to add two or three Examples more out of _Orus_:\nFor Eternity the _Egyptians_ painted the Sun and Moon, as Things which\nthey believ\u2019d to have had no beginning, nor were likely to have any\nending; for a Year they painted a Snake with his Tail in his Mouth, to\nshow how, one Year succeeding another, the World was still kept in an\nendless Circle; for a Month they painted a Palm-Tree, by reason at every\nnew Moon that Tree sends forth a new Branch; for GOD they painted a\nFalcon, as well in that he soars so exceeding high, as that he governs\nthe lesser Birds, for Integrity of Life they painted Fire and Water,\nboth because these Elements are in themselves most pure, and by reason\nall other Things are purify\u2019d by them; for any thing that was abominable\nto the Gods they painted a Fish, because in their Sacrifices the Priests\nnever us\u2019d them, and the like of which you will find innumerable\nInstances in _Pierius_\u2019s Book of the _Egyptian Hieroglyphics_. Now what\nso great a number of these Sacred Characters inscrib\u2019d on their\n_Obelisks_ and _Mummies_ signify\u2019d, Authors seem to differ about, some\nlooking on them as _Charms_ and _Necromancy_, [Sidenote:\n_Hieroglyphics_, their _Signification_.] and others thinking they did\nthereby endeavour not so much to express as hide their Meanings, to\namuse and awe the Vulgar; but I am more inclinable to think they always\ncontain\u2019d some History of the Life and Death, Virtues and Actions of the\nDeceas\u2019d, or else some Religious Ceremonies, and the like; for _Diodorus\nSiculus_, Lib. 1. cap. 4. writes of _Sesoosis_, that he erected two\nObelisks of polish\u2019d Marble 120 Cubits high, on which were inscrib\u2019d a\nDescription of the large extent of his Empire, the great Value of his\nRevenue, and the number of the Nations by him conquer\u2019d; and what sort\nof Writing this was, is explain\u2019d a little before, where, speaking of\nthe like Works, he says, he erected Pillars whereon were inscrib\u2019d in\n_Egyptian_ Letters call\u2019d _Hieroglyphics_ these Words: Sesoosis _King of\nKings and Lord of Lords subdu\u2019d this Country by his Arms_. Also _Lib._\n5. _cap._ 3. he writes of a Golden Pillar whereon were Letters\ninscrib\u2019d, call\u2019d by the _Egyptians_ Sacred Writing, expressing the\nfamous Actions of _Uranus_, _Jupiter_, _Diana_ and _Apollo_, written, as\nthey say, by _Mercury_ himself, whom most Authors agree with him to have\nbeen the first Inventor of these _Hieroglyphic Characters_.\n\n[Sidenote: _Dresses_ and _Ornaments_ of the _Mummies_.]\n\nBut to return to the manner of _dressing_ and _adorning_ the _Embalm\u2019d_\nBodies, such as is represented in Figure the 4th, where you may see the\nImage and Form of a Woman set off with various Ornaments, the\nsignification of whose _Hieroglyphic Characters_ you have explain\u2019d by\n_Kircher_, in the Book and Page before-mention\u2019d; we shall next proceed\nto give an account of an extraordinary fine _Mummy_ which _Pietro della\nValle_ saw and describes in this manner, _viz._ That upon it was the\nFigure of a young Man, dress\u2019d in a long Gown, gilded and sprinkl\u2019d over\nwith _Hieroglyphic_ Emblems from Head to Foot, set off with precious\nStones, with the Hair of his Head black and curl\u2019d, and his Beard of the\nsame colour, but short; a Chain of Gold hung about his Neck, having a\nMedal with the Image of the Bird _Ibis_ on it, with many other Marks and\nCharacters, which give us to understand this young Man was possess\u2019d of\ngreat Dignities. In his Right Hand he held a Golden Bason full of red\nLiquor, and in his Left a Fruit somewhat resembling an Apple: He had a\nGold-Ring on his Thumb, and another on his little Finger, likewise\nSandals which cover\u2019d the Soles of his Feet only, and were ty\u2019d above\nthe Instep with Straps or Latchets. On a Fillet or Rouler hanging at his\nGirdle, one might plainly read the word _Eutichi_, which signifies _Good\nTime_. By his side was a Woman yet more richly and mysteriously adorn\u2019d,\nwith an Ox, the Image of _Apis_ or _Isis_, at her Feet. In a word, both\nthese Figures were painted like to the Saints of the Ancients. When the\ndead Bodies of the _Egyptians_ were _Embalm\u2019d_, roul\u2019d, painted and\nadorn\u2019d after the manner we have describ\u2019d, as you may partly see at\nFigures the first, second and fourth, they put them into Cases or\nCoffins made of Linnen pasted to a great thickness, or else of Wood\ncarv\u2019d in the similitude and likeness of the Person deceas\u2019d, as you may\nsee at Figures the third and fifth; the first of which shows the back\npart of a Linnen-Case for a _Mummy_, painted with several Colours, as is\nto be seen in the Collection of _Johannes Nardius_; and the other how a\nroul\u2019d Body lies plac\u2019d in a wooden Coffin, as may be seen in the\n_Mus\u00e6um_ of the Great Duke of _Tuscany_.\n\n[Illustration:\n\n Jos. Nutting Sculp.\n\n To D^r. John Lawson who has been pleas\u2019d to encourage this Work, this\n Plate is humbly dedicated by his most humble Servant Thomas\n Greenhill.\n]\n\n[Sidenote: _Coffins_ of _Sycamore_.]\n\nThese Coffins were sometimes made of _Cedar_, but most commonly of\n_Sycamore_, a large Tree, very plentifully growing in _Egypt_ and\n_Jud\u00e6a_, which bears Leaves like to the _Mulberry_-Tree, but larger, and\nFruit like to a Fig, not sprouting from the Branches, but from the Stock\nor Body of the Tree. \u2019Tis call\u2019d by us the _Egyptian_ Fig, by them\n_Giumez_. Its Leaves afford a pleasant shade, its Fruit refreshment to\nsuch as Travel in the Plains of those hot Countries, and its Wood serves\nnot only for Coffins but Buildings. \u2019Tis also a Tree so lasting and well\nrooted, that the _Sycamore_ which _Zacheus_ ascended, is still shown in\n_Jud\u00e6a_ to Travellers, as is also the hollow _Sycamore_ at _Matarea_ in\n_Egypt_, where the Blessed Virgin is said to have remain\u2019d for some\nTime, which tho\u2019 it savour of the Legend, says Sir _Thomas Brown_ in his\nObservations on _Scripture-Plants_, p. 12. yet it plainly shows what\nOpinion the _Egyptians_ had of the lasting Condition of this Tree to\ncountenance their Tradition, of which likewise they might not be without\nsome Experience, since the Learned _Greaves_ observes, _p._ 57. that the\nold _Egyptians_ made Coffins of this Wood, of which there are many\nfrequently found among the _Mummies_, very fair, entire and free from\nCorruption even at this Day, nay after the Revolution perhaps of 3000\nYears. Of these Coffins _Greaves_ tells us, _p._ 50. he had seen many\nfashion\u2019d after the likeness of a Man, or rather resembling one of those\n_Embalm\u2019d_ Bodies, which, as we have describ\u2019d before, are bound about\nwith Fillets or Roulers, and wrapp\u2019d in a Shroud of Linnen; for as in\nthose there is the shape of a Head, with a kind of painted Vizard or\nMask fastned to them, but without any appearance of their Arms or Legs,\nin like manner is it with these Coffins, the Lids of which have the\nshape of the Head of a Man, with a Face painted on it resembling a\nWoman, the residue being one continued Trunk. At the end of this Trunk\nis a Pedestal somewhat broad, on which it stood upright in the\nReconditory, as _Herodotus_ relates. Some of these Coffins are handsomly\npainted without with several _Hieroglyphics_; opening two of them he\nfound within, over the Body, [Sidenote: _Scroles_ painted with\n_Characters_, &c.] divers Scroles fastned to the Linnen-Shroud: These\nwere painted with Sacred _Characters_, in Colours very lively and fresh,\namong which were, in a larger size, the Pictures both of Men and Women,\nsome headed like Hawks, others like Dogs, _&c._ These Scroles ran either\ndown the Belly and Sides, or else were plac\u2019d on the Knees and Legs. On\nthe Feet was a Linnen-Cover (and so were all the Scroles\nbefore-mention\u2019d of Linnen, it being not lawful for them to use Woollen)\npainted with _Hieroglyphics_, and fashion\u2019d like a high Slipper. On the\nBreast was a kind of Breast-Plate, made with folds of Linnen cut\nScallop-wise, richly painted and gilt. In the midst of the bend at the\ntop, was the Face of a Woman with her Arms extended, on each side, at\nthe two outmost ends, was the Head of a Hawk fairly gilt, by which they\nrepresented the Divine Nature. Thus far _Greaves_. Moreover _Thevenot_,\n_Bellonius_, _Nardius_ and others observe, [Sidenote: Several things\nfound included in the _Mummies_,] that the _Egyptians_ were wont to put\nwithin the Cavities of the Breasts and Bellies of their _Embalm\u2019d_\nBodies, such Things as they generally lov\u2019d most in their Life-Time,\n_viz._ Books, Writings, Arms, Medals, Money and pieces of Antiquity,\nlittle Vessels, or any sort of antient Houshold-Goods; also little Idols\nand Images of the Gods which they Worshipp\u2019d whilst alive, _&c._\n_Kircher_ tells us in his _Oedipus \u00c6gyptiacus Theatr. Hierogl._ p. 420.\nthat _Nardius_ sent him two Roulers mark\u2019d with _Hieroglyphics_, and\nroul\u2019d up in the manner of a Scrole, taken out of the Breast or Belly of\na Mummy; adding also that the _Egyptians_ did not only look on such\n_Hieroglyphics_ as Symbols of the greatest Secrecy, but also that they\nhad a power to obtain Protection of those Gods to whom they were\nfastned, and that these Roulers signify\u2019d nothing else but the Funeral\nPomp, which was perform\u2019d as magnificently as possible, especially if it\nwere of a King, Priest or the like, the Explanation whereof see in the\nPage above-mention\u2019d. _Gulielmus Rondeletus_, a Physician of\n_Montpelier_, kept as a great Rarity 20 Leaves of antient Paper,\n[Sidenote: as _Papers_,] taken out of the Breast of a _Mummy_, which was\nfill\u2019d with old _Arabic_ Letters, yet none could read it, tho\u2019 the\n_Jews_ of _Avignon_ conjectur\u2019d it contain\u2019d the Life of the Deceas\u2019d;\nbut nothing is so commonly found in these Mummies, as Idols of various\nsizes, tho\u2019 generally about half a Foot or a Span long, form\u2019d either of\nPotters Earth, glaz\u2019d or varnish\u2019d and bak\u2019d, or else of Stone, Metal,\nWood or the like. Some of all these kinds Mr. _Greaves_ brought over,\nand particularly mentions one cut out of a _Magnes_ or Loadstone, in\nthe form and bigness of a _Scarab\u00e6us_: See _p._ 48. of his\n_Pyramidographia_. _Camerarius_, _Horar. subcisivar._ Cent. 1. cap. 14.\nspeaks more remarkably of those made of Brass, [Sidenote:\n_Brass-Images_,] affirming they were chiefly us\u2019d in that manner, by\nreason they had great Virtue to preserve dead Bodies from Putrifaction,\nespecially, since _Pierius_ in his Book of _Hieroglyphics_ witnesses,\nthat Brass-Nails were stuck into the Body for the same purpose; but this\nis not to be credited by any one physically skill\u2019d in the Virtues of\nMinerals, _&c._ We have more reason to believe these Idols were so\nplac\u2019d out of Superstition, especially seeing many are the Figures of\n_Isis_, _Osiris_, and other Gods; nor did they only place them in the\ninside of dead Bodies, but also hung them there on the out-side, sewing\nthem to the Roulers and Ornaments, and likewise plac\u2019d them in their\nSepulchres: These from their Office or Use were distinguish\u2019d by several\nNames, [Sidenote: _Averruncal_ and] such as _Averruncal_ or _Apotrop\u00e6an_\nGods, so call\u2019d because they were thought to avert Evil; [Sidenote:\n_Prophylactic_ Statues.] others were term\u2019d _Prophylactic_ Statues or\nPortable _Amulets_, which they carry\u2019d as Charms about their Necks, Arms\nand Girdles; and a third sort, in general Esteem among them, [Sidenote:\n_Serapes._] were the _Serapes_, the same with what the _Hebrews_ call\u2019d\n_Teraphim_, the _Latins_, _Penates_ and _Lares_, being _Tutelar_ Gods,\nappointed to defend and keep certain Places, and some of these they\ncarry\u2019d along with them where-ever they went. Of this number were\n_Osiris_, _Isis_, _Nepthe_, _Horus_, _Harpocrates_, _Arveris_, _Apopis_\nand innumerable others of the like kind, which altho\u2019 they were all in\nthe Nature of _Genii_, and the same in Substance, differing only in\ntheir Effects, yet, says _Kircher_, as they were deputed to the Custody\nof private Things, so they obtain\u2019d the Name of _Tutelar_ Gods, and were\naccordingly Worshipp\u2019d for private Deities. Thus some were Country-Gods,\nothers Defenders of Cities, and a third sort Keepers of private Houses.\nThere have been great numbers of these brought out of _Egypt_, of\nvarious sizes and compos\u2019d of different Matter, such as Earth, Stone,\nWood, Metal or the like, [Sidenote: Their _Forms_ and _Actions_.]\ndiffering both in Form and Actions, some appearing like _Mummies_ and\nroul\u2019d up in the same manner, others with deform\u2019d and threatning\nCountenances thereby to strike an awe and terrifie, to which purpose\nthey held various Instruments in their Hands, such as Hooks and\nHarping-Irons, Sheilds, Whips, and the like; but all these kinds of\nStatues were adorn\u2019d with _Hieroglyphic_ Characters both before and\nbehind, nay, some all over, whence they came to be call\u2019d\n_Polycharacteristic_ Statues, of which you may see above 50 several\nFigures, with their Descriptions, in _Kircher_\u2019s Book before-mention\u2019d,\n_Syntagma_ 16, 17, 18 and 19. I shall here therefore only insert two\nPlates out of _Johannes Nardius_\u2019s Annotations on _Lucretius_, whereof\nall the Statues and Figures were in his own Custody and _Mus\u00e6um_, and of\nwhich the first Plate represents the foreside and backside of eight\nWooden Images, without either Arms or Legs, adorn\u2019d in a manner with the\nsame Dresses, Ornaments and Characters as the _Mummies_, about a Cubit\nand half long, which the _Egyptians_ were wont to place on their Tombs\nand Coffins, as may be seen at _p._ 203. The 9th Figure shews a Linnen\nOrnament for the Breast, distinctly painted with divers Colours, wherein\nwas express\u2019d the true way of opening Bodies in order to their\n_Embalming_; from which also appears, that they open\u2019d the _Thorax_,\ntho\u2019 neither _Herodotus_ nor _Diodorus Siculus_ make any mention\nthereof. The 10th Figure shews an Alabaster-Urn or Pot mark\u2019d with\n_Hieroglyphics_, and fill\u2019d with _Asphalt_, with which they us\u2019d to\n_Embalm_ their Bodies, and the 11th is the Cover of the Pot with a Dog\u2019s\nHead on it.\n\n[Illustration:\n\n M: V^{dr}: Gucht Sculp.\n\n To Doctor Hans Sloane who has been pleas\u2019d to encourage this Work,\n this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\nThe second Plate represents such Figures as the _Egyptians_ hung on\ntheir _Embalm\u2019d_ Bodies, which were made of glaz\u2019d and colour\u2019d Earth,\nor else of Brass: The first nine are deform\u2019d, with horrid Countenances,\neither of Men or Animals, some joyning their Hands, others bearing on\ntheir Knees, or else hanging them down. The 1st and 9th, which look most\nterrible with a Lion\u2019s Countenance, represent the _Mopht\u00e6i Genii_; the\n2d has the Face of the Dog _Anubis_; the 3d and 7th have the monstrous\nBeards of the Priests of _Isis_; the 4th and 6th are the _Nepth\u00e6i_; the\n5th represents _Horus_, a Boy with a monstrous Head; the 8th has the\nFace of a Boy likewise, with a loop-hole on the Back, to sew it to the\n_Mummies_, as have also the 1st, 2d, 4th, 6th, 20th, 21st and 25th\nFigures, tho\u2019 not altogether so conspicuous. The 12th and 14th, as also\nthe 19th and 25th are the same, with the 1st and 9th, signifying the\n_Genii Mopht\u00e6i_; the 11th and 15th are the same with the 4th and 6th;\nthe 16th, 21st and 23d carry great Stones on their Heads and Shoulders,\nas it were threatning to fling them at such as offer\u2019d to disturb them,\nor else to bury them under them; the 10th is a _Scarab\u00e6us_; the 13th a\n_Phallus occulatus_, which they carry\u2019d about with them as one of the\ngreatest _Amulets_ they could use against Sterility; the 17th and 18th\nare two Crocodiles, likewise carry\u2019d along with them to appease\n_Typhon_; the 20th and 24th with Hawks Heads represent _Osiris_; the 22d\nis most monstrous of all, carrying a Bushel on its Head, all the Figure\nbeing compos\u2019d of Head and Belly. It denotes _Serapis_, of whom they say\nthere was a Statue in _Alexandria_ of that Magnitude, that it touch\u2019d\nboth sides of the _Serapian_ Temple; the 26th is _Harpocrates_ holding\nhis Finger on his Mouth, to shew the Silence religiously observ\u2019d by the\n_Egyptians_ in their Mysteries; the 27th is the Ox _Apis_, before\ndescrib\u2019d _p._ 200, and the 28th the Statue of _Isis_, giving Suck to\nher Son _Horus_.\n\n[Illustration:\n\n J. Nutting Sculp.\n\n To Doctor William Gibbons who has been pleas\u2019d to encourage this Work\n this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\nThese were the true _Phylacteric_ and _Averruncal_ Statues of the\n_Egyptians_, some made portable with Handles, and others with a square\npiece of Wood proceeding from their Pedestal, whereby they were the\nbetter fix\u2019d on Tombs. Some again were put within the Bellies of the\nMummies, and others hung about the outsides of them, and that as well to\npreserve the Bodies from Putrifaction as the Sepulchres from Rapine,\n[Sidenote: Their _Use_ and _Virtues_.] which they were suppos\u2019d to\neffect by their Divine Power, or Magical Virtue, or else by their\nterrible and deform\u2019d Countenances were thought to strike a Dread into\nevery approaching Adversary.\n\nThus the Body being _Embalm\u2019d_ and adorn\u2019d with _Hieroglyphic_\nCharacters, magical Amulets, Statues and the like, and every thing else\ngot ready for the Funeral, it was on the last Day or Time appointed for\nthe Burial, put on board a Ship call\u2019d _Barris_, and by the Ferry-Man,\n_Charon_, [Sidenote: _Charon._] wafted o\u2019er the Lake _Acherusia_; which\nlies on the _South_ side of _Memphis_, where being landed on a Plain,\nthe chief Burial-Place of the _Egyptians_, and which is fabl\u2019d by the\n_Greeks_ to be the _Elysian_ Fields, they plac\u2019d the Corps on a Bier,\nbefore the Mouth of the Sepulchre, when the Judges, Priests and common\nPeople surrounding it, [Sidenote: Manner of _Judging_ the _Dead_.] one\nwho was purposely appointed to rehearse impartially the\n_Funeral-Oration_, openly declar\u2019d the Virtues, Vices and Actions, nay\nwhole Life and Conversation of the Deceas\u2019d, and after all the Evidences\nwere examin\u2019d (every one having a free power to accuse the dead Person)\naccording to the majority of Votes and judgment of the Judges, the Corps\nwas dispos\u2019d of. If he had liv\u2019d Virtuously he was honour\u2019d with the\ngreatest Praises and Commendations, and consequently magnificently\nInterr\u2019d; but if Viciously, he was mightily exclaim\u2019d against and\ndepriv\u2019d of Sepulture. This made even the Kings themselves to live\nuprightly, fearing so much as to anger the common People whilst alive,\nlest they should thereby incur their eternal Hatred after their Death.\nThis Custom of the _Egyptians_ examining and trying their Dead,\n_Bossuet_ in his History of the World, _p._ 457, takes notice of as a\nvery extraordinary kind of Judgment which none escap\u2019d, affirming, \u2018It\nwas a Consolation at the Time of Death to leave their Names in esteem\namong Men, and of all Human Blessings, this was the only one which Death\ncannot ravish from us; but it was not suffer\u2019d in _Egypt_ to commend all\nthe Dead indifferently, that was an Honour to be had only from a public\nJudgment. The public Accuser was heard, if he prov\u2019d the Conduct of the\nDeceas\u2019d bad, then was his Memory condemn\u2019d and he depriv\u2019d of\nSepulture. The People admir\u2019d the power of their Laws, which reach\u2019d\nthem even after Death, and every one being touch\u2019d by the Example, was\nafraid to dishonour his Memory and Family: But if the Defunct was not\nconvicted of any Crime, then had he an honourable Interment. They made\nhis Panegyric, but medled not in the least with his Birth: All _Egypt_\nwas Noble, and besides, they receiv\u2019d no farther Commendations than what\nthey had got by their Merits. Moreover, the _Egyptians_ were very\ncurious in Preserving dead Bodies: Thus their Gratitude to their Kindred\nbecame Immortal. Children, by seeing the Bodies of their Ancestors,\ncall\u2019d to mind their Virtues, which the Public had made such\nAcknowledgements to, and they were incited to love those Laws which had\nso recommended them to them. This Custom of Judging Kings after their\nDeaths, says he _p._ 457. seem\u2019d so holy to the People of GOD, that they\nhave always practis\u2019d it. We read in the Scriptures wicked Kings have\nbeen depriv\u2019d of the Burial of their Ancestors; and we learn from\n_Josephus_, that that Custom lasted even to the Time of the _Asmoneans_:\nThis gave Kings to understand, that tho\u2019 their Majesty put them above\nHuman Judgments whilst alive, yet were they not above them when Death\nhad equall\u2019d them with other Men. Likewise our Author further adds, _p._\n454. That to prevent borrowing, which was the Parent of Idleness, Frauds\nand Branglings, the Decree of King _Asychis_ did not suffer any to\nborrow, [Sidenote: _Pawning_ the _Dead_.] but on condition he pawn\u2019d the\nBody of his Ancestor to him of whom he borrow\u2019d; and it was reputed both\nan Impiety and Infamy together not to redeem it so soon as ever he\ncould, so precious a Pledge was it reckon\u2019d, and he that dy\u2019d before he\nhad acquitted himself of that Duty, was deny\u2019d Burial.\u2019\n\nNow how the Bodies, which are said to have been bury\u2019d, were laid up, is\nsomewhat difficult to determine, since Authors speak so variously of\ntheir Burial; for some say they were bury\u2019d either in their private or\nproper Sepulchres, or else in a public Reconditory, and others say they\nkept the Dead in their Dwelling-Houses. Now which of these was most us\u2019d\nby such as could indifferently afford the Expence of either, I will not\npretend to determine, however, the great variety of Sepulchres, found\neven at this Day, plainly proves they bury\u2019d in the Fields and Plains,\nwhereas the other is but traditionally asserted, yet not altogether\nimprobable to be done by so Superstitious a People, of whom it is\nreported that some, especially the richer Sort, put their _Embalm\u2019d_\nBodies in Cases carv\u2019d after their own likeness, [Sidenote: The _Dead_\nkept in _Houses_,] and these they set up in their Halls or Parlours in\ngreat Order (perhaps in Niches) being very richly adorn\u2019d, where they\ntook great delight to see a long Race of their Ancestors, in a manner,\nwith as great satisfaction as if they were alive, and they were\nConversing with them. Nay, _Herodotus_, _Pomponius Mela_ and _Lucian_\nassert, [Sidenote: and plac\u2019d at _Table_.] they plac\u2019d them at Table\nlike Guests, and made merry with them by Eating and Drinking; yet, when\nthey were necessitous, they scrupl\u2019d not to give them as a Pledge for\nMoney they borrow\u2019d, yet then took particular Care, both punctually to\npay the one and redeem the other: But as for such as bury\u2019d their Dead\nout of their Houses and Villages, in the Fields and Plains, they built\nSepulchres for them as noble as possible, some after one Fashion, and\nsome after another, every one according to their own Fancy, or the\nCharges they could best spare; for they chose rather to have their\nMonuments magnificently built than their Dwelling-Houses, laughing at\nthe _Greeks_ and other Nations, who caus\u2019d theirs to be rais\u2019d with\ngreat expence like to Palaces, notwithstanding they were to live but a\nvery little while in them, and at the same time neglected their Tombs,\nwhere they were to lye for a much longer Time. But the _Egyptians_ acted\njust contrary; they despis\u2019d the present Life, and took little care in\nbuilding their Habitations, looking upon them only as so many Inns or\nBaiting-Places, where they were to Inhabit but for a Season, whereas the\nGlory of a future Life, that was to be procur\u2019d by Virtue, they greatly\nesteem\u2019d, and consequently spent their whole Care, Study and Riches\nabout the magnificence of their Sepulchres, [Sidenote: _Sepulchres_\ncall\u2019d _Eternal Houses_.] which they call\u2019d Sempiternal or Eternal\nHouses, looking upon the Time they were to dwell here on Earth as\nnothing, in respect of the stay they were to make in the Grave. And\nhence it is no Nation in the World has been so curious as the\n_Egyptians_ in their Funeral Ceremonies, Preserving the Dead, and\nmagnificence of Sepulchres, which, besides abundance of private\nStructures, those Obelisks at _Rome_ and the Pyramids of _Egypt_, do not\nonly testifie, but will for ever be numbred among the Wonders of the\nWorld.\n\n * * * * *\n\nThese, Sir, are my humble Thoughts and Opinion concerning the Funerals\nof the _Egyptians_, which I entirely submit to your better Judgment,\nhoping you will pardon this Interruption of your precious Time from more\nweighty Concerns, and candidly accept the mean, but grateful Performance\nof,\n\n _SIR_,\n\n _Your most Obliged and_\n\n _Devoted Humble Servant_,\n\n Thomas Greenhill.\n\n\n\n\n THE\n\n Art of Embalming.\n\n\n\n\n LETTER III.\n\n _To Doctor_ Hans Sloane, _Secretary to the Royal Society, and Fellow\n of the College of Phisicians_, London.\n\n\n SIR,\n\nIn considering the Nature of the _Egyptian Pyramids_, _Subterranean\nVaults_ and _Lamps_, I not only found in them much Magnificence, but\nmore Curiosity, insomuch that tho\u2019 the first were justly reputed Wonders\nof the World, yet are the last as surprizing and unaccountable, even to\nthe most inquisitive Naturalist, or expert Chymist. Now well knowing\nyour incomparable Library contains the most curious Books wrote on this\nSubject, as also that your unparalell\u2019d _Mus\u00e6um_ is furnish\u2019d with a\ngreat variety of Lamps, Lacrimatories, Averruncal Gods, and the like\nRarities, taken out of the _Pyramids_ and Subterranean Places of\n_Egypt_, I thought it not only proper to beg your Patronage of the\nfollowing Sheets, but likewise believ\u2019d my self oblig\u2019d to return such\nAcknowledgments for your many Favours as I was best able to make, in as\nmuch as you are both a great Promoter of Arts and Sciences in general,\nand have more particularly been pleas\u2019d to encourage this Work of mine:\nBut as to write a Panegyric on your Merit and Virtues would look too\nmuch like Flattery, so, entirely to pass them by without taking any\nnotice of them, would no less savour of Ingratitude, therefore I must\nneeds desire leave to say, That the Judgment of the Royal Society, Men\nof the most polite Learning in the World, in choosing you for their\nSecretary, is a sufficient Argument of your great Worth and acute\nDiscernment; but your Candour will appear in nothing so much as in\naccepting this succinct Account of the _Pyramids_, Subterranean Vaults\nand Lamps of the _Egyptians_, whilst you have by you the Learned Mr.\n_Greaves_\u2019s _Pyramidographia_, with the several Accounts of _Licetus_,\n_Bellori_, and other Writers about _Lamps_, &c. Now whereas in the\nforegoing Letter was fully shown the manner of preparing dead Bodies and\nrendring them durable, in this I chiefly intend to speak of the\nSepulchres or Repositories wherein they were laid; for as much as the\n_Egyptians_ did not only content themselves with _Embalming_ their Dead,\nbut likewise with equal Care provided Conditories that might be lasting\nas the Body, and in which it might continue safe from the Injuries both\nof Time and Men, because they religiously believ\u2019d that so long as the\nBody indur\u2019d, so long would the Soul continue with it, not as a\nquickning or animating Spirit, but as an Attendant or Guardian, and\nwithout going into any other Body, as otherwise they thought it would;\nso that after they had preserv\u2019d the Dead from Putrifaction, they next\nentomb\u2019d them in firm and stately Monuments, such as were at first those\nMercurial Sepulchres of hard Marble of a Spherical Figure, as _Strabo_\nrecords, and those wonderful ones of the antient Kings of _Thebes_ in\n_Egypt_, which _Diodorus Siculus_, Lib. 1. mentions, and such were also\nthe _Hypog\u00e6a_, those Caves or Dormitories cut out in the _Lybian_\nDesarts, by the _Egyptians_ of lower Quality, which are now term\u2019d the\nMummies. Of the same Nature likewise are the stately _Pyramids_ built by\ntheir Kings, [Sidenote: _Pyramids_ to what end built.] all being\ndesign\u2019d to secure the Dead, after they were _Embalm\u2019d_, from the\nInjuries of the _Nile_ or Weather, the rapine of an Enemy or any\nvoracious Animal; and that so the Soul might be still oblig\u2019d to attend\nthem: But besides this general Reason why these Reconditories were\nbuilt, which was to preserve the Dead from all external Violence,\n[Sidenote: Why of a _Pyramidal_ form.] there were two special ones why\nthey were made in a _Pyramidal_ form. The first was, in that this Figure\nappears most permanent and durable, as being neither so liable to be\nover-press\u2019d by its own weight at top, nor to be undermin\u2019d by the\nsinking in of Rain at the bottom, as other Buildings are. The second\nwas, because these Structures were intended to represent some of the\n_Egyptian_ Deities; for, in the most antient Times, _Pyramidal_ Columns\nor Obelisks were worshipp\u2019d as Images of the Gods, before the exact Art\nof Carving Statues was found out, and so as _Isis Cornigera_ represented\nthe Horns of the Moon, in like manner might these _Pyramids_ represent\nthe Rays of the Sun, which the _Egyptians_ worshipp\u2019d under the name of\n_Osiris_. As to the number of _Pyramids_ to be seen in _Egypt_,\n[Sidenote: Their number.] _Bellonius_ very much exceeds the Account\ngiven us by other Travellers, for he makes them above 100, whereas\n_Greaves_ says there are not 20, and Prince _Radzivil_ reckon\u2019d but 17.\nThree of these are the most remarkable, being built on _Africa_ side,\n[Sidenote: Scituation.] on a rocky and barren Hill, between the City\n_Memphis_ and the Place call\u2019d _Delta_, from the _Nile_ less than four\nMiles, from _Memphis_ six, and near to _Busiris_, a Village from whence\nPeople are wont to ascend up to them, _Pliny_ Lib. 36. cap. 12. _Le\nBruyn_ has given us this Drawing of them, together with the _Sphinx_\nwhich he made on the spot, whilst the _French_ Consul and some of his\nCompany were refreshing themselves under its Shade.\n\nThese three _Pyramids_ were not erected by the _Israelites_, under the\nTyranny of the _Pharaohs_, as _Josephus_ and some modern Writers affirm;\nfor the Scripture says positively, the Slavery of the _Jews_ consisted\nin making and burning Brick, whereas all these _Pyramids_ were made of\nStone. The first and greatest of them was built, [Sidenote: Who were the\n_Founders_ of them.] says _Herodotus_, by _Cheops_ (stil\u2019d by _Diodorus\nSiculus_, _Chemmis_) who succeeded _Rhampsinitus_ in the Kingdom of\n_Egypt_. He adds, that the Stones were dug out of the Quarries of an\n_Arabian_ Mountain, and from thence carry\u2019d to the _Nile_; that there\nwere employ\u2019d in the Work Ten Miriads or a Hundred Thousand Men, every\nThree Months a Myriad; that the whole _Pyramid_ was finish\u2019d in 20\nYears, whereof 10 were spent in conveying the Stones to the Place of\nbuilding.\n\n[Illustration: J. Kip Sculp\n\n To M^r. Francis Moult Chymist who has been Pleas'd to encourage this\nWork, this Plate is humbly dedicated by His most humble Servant Thomas\nGreenhill. ]\n\nThe second _Pyramid_, like the first in respect to its Workmanship, but\nfar inferior in regard of its Magnitude, was built by the Successor to\n_Cheops_, who was _Cephren_ his Brother, as _Herodotus_ and _Diodorus\nSiculus_ agree.\n\nThe third _Pyramid_, less than either of the two former, was built by\n_Mycerinus_, Son of _Cheops_ or _Chemmis_, says _Herodotus_. Other\nWriters give different Names to the Founders of these _Pyramids_; but\nthis is what is most probable among their various Opinions, according to\nMr. _Greaves_. Besides these three now in being, _Herodotus_ mentions a\nfourth built of Brick by _Asychis_, who succeeded _Mycerinus_, and\nanother in which _Imandes_ was bury\u2019d, at the end of the Labyrinth built\nby the 12 Kings of _Egypt_. Also long before any of these, _M\u0153ris_ in\nhis wonderful Lake, had erected two _Pyramids_, one for himself and\nanother for his Wife, both long since gone to ruine; but there are many\nyet standing in the _Lybian_ Desart, whose Founders none of the antient\nWriters have ever nam\u2019d. Among these one is no less worthy of Memory\nthan either of the three former, it standing about 20 Miles distant from\nthem, more within the sandy Desart, and appearing to have the same\nDimensions, the same Steps without as the first has, to be of the same\nColour, and to have an Entrance like it on the North side, which is\nbarr\u2019d up within, and so whatever is said of the first in respect to its\nout-side may be applicable to this last, therefore one Description may\nserve for both.\n\n[Illustration:\n\n The outside of the First and Fairest Pyramid.\n\n J. Nutting Sculp.\n\n To his Grace Thomas Lord Arch-Bishop of Canterbury, who has been\n pleas\u2019d to encourage this Work, this Plate is humbly dedicated by\n His Grace\u2019s most obedient humble Servant Thomas Greenhill.\n]\n\n[Sidenote: A Description of the first and fairest _Pyramid_.]\n\nThe first and fairest of the three great _Pyramids_ is scituate on the\ntop of a rocky Hill, in the sandy Desart of _Lybia_, about a quarter of\na Mile distant Westward from the Plains of _Egypt_, the height of the\nscituation giving Beauty as the solidity of the Rock does firmness to\nthe Superstructure. The Basis is exactly four square, and the North side\nof it being measur\u2019d by Mr. _Greaves_ with a _Radius_ of 10 Foot, was\nfound to be 693 _English_ Foot, and the Altitude being measur\u2019d by its\nPerpendicular, was found to be 481 Foot; but if taken as it ascends\ninclining, then is it equal to the Basis, which is 693 Foot. To give a\ntrue Idea of the just Dimensions of this _Pyramid_, we must imagine on\nthe sides of the Basis, which is exactly square, four equilateral\nTriangles mutually propending, till they all meet at the top as it were\nin a point; for so the _Perimeter_ of each Triangle comprehending 2079\nFoot, and the _Perimeter_ of the Basis 2772 Foot, the whole Area of the\nBasis will contain 480249 square Foot, or about 11 _English_ Acres of\nGround, which is a Proportion so monstrous, that it might seem\nincredible were it not attested by the Ancients to be so much, and by\nsome of them more. The Ascent to the top of the _Pyramid_, from all the\nsides without, is by Degrees or Steps; the lowermost Degree is near four\nFoot in height, and three in breadth, which goes about the _Pyramid_ in\na level: The second Degree is like the first, only it retires inward\nnear three Foot; after the same manner is the third Row, and so the\nrest, rising like so many Stairs one above another to the top, which\nends not in a point, but in a little flat, and is about 13 Foot broad,\nbeing cover\u2019d with nine Stones, besides two which are wanting at the\nAngles. The Degrees by which we ascend are not of an equal depth, for\nsome are near four Foot, others want of three, and the higher we ascend,\nthe depth grows the less, and so in proportion does the breadth also.\nThese rows of Stones are much impair\u2019d by the Weather, yet every Step,\nwhich is but one single Stone, is at least 30 cubical Feet; the number\nof Degrees from the bottom to the top is 207 or 208. Some of the\nAncients have reported, that this _Pyramid_ casts no Shadow, which must\nbe meant in the Summer-Time and at Mid-Day, for in the Winter Mr.\n_Greaves_ saw it cast a Shadow at Noon. Thus far concerning the out-side\nor Superficies of the greater _Pyramid_, with the Figure and Dimensions\nof it; next Mr. _Greaves_ gives a particular Account of what he found\nwithin it, of which, if the Ancients have been silent, he imputes it\nchiefly to a reverend and awful Regard mix\u2019d with Superstition, in not\npresuming to enter those Chambers of Death, which Religion and Devotion\nhad consecrated to the Rest and Quiet of the Dead. And first he tells us\nhow he ascended on the North side 38 Foot, on an artificial Bank of\nEarth, when he and his Company enter\u2019d, [Sidenote: The _Entrance_.] with\nTapers in their Hands, thro\u2019 a square narrow Passage three Foot broad\nand 92 long, the Declivity of which was gradually so strait, that they\nwere forc\u2019d, at the farther end, to creep on their Bellies. After this,\nhaving pass\u2019d thro\u2019 a place in which they found ugly large Bats above a\nFoot long, they enter\u2019d the first Gallery, [Sidenote: First and second\n_Gallery_.] the Pavement of which was of white and pollish\u2019d Marble,\nrising with a gentle Acclivity, being about five Foot broad, as many\nhigh, and 110 Foot long: At the end of this begins the second Gallery, a\nvery stately piece of Work, and not inferiour, either in respect of the\ncuriosity of Art or richness of Materials, to the most sumptuous and\nmagnificent Buildings. \u2019Tis divided from the former by a Wall, thro\u2019\nwhich they pass\u2019d stooping along a square hole, much about the same\nbigness as the entrance of the _Pyramid_, but of no considerable length\nyet level: At the end of this Hole on the right Hand, [Sidenote: The\n_Well_.] they found the Well mention\u2019d by _Pliny_ to be 86 Cubits in\ndepth, into which, he probably imagines, the Water of the River _Nile_\nwas brought by some secret Aqueduct, and _Bellonius_ thinks, out of this\nWell the Workmen drew the Water which they drank, as likewise that it\nserv\u2019d them to dilute the Mortar they us\u2019d in the Masons Work of the\nBuilding; but others affirm, that after having descended 67 Foot strait\ndownwards, there is a square Window which leads into a Grot or Cave dug\nout of a Hill found there, not of living or solid Stone, but of Sand\ncondens\u2019d and press\u2019d together; it extends in length from East to West\n15 Foot lower, and consequently 82 from the top. There is a Way dug in\nthe Rock two Foot and half wide, whose descent downwards is very crooked\nthe length of 123 Foot, at the end of which it is fill\u2019d with Sand and\nBats nastiness: As \u2019tis said a _Scotch_ Gentleman found it out, of whom\nthe _Sieur Thevenot_ makes mention in his Travels. _Le Bruyn_ thinks it\nprobable, that this Well was made to let down the Corps into, that were\nput in the Cavities that are under the _Pyramids_, but would not venture\nthe Experiment of going down to see. _Greaves_ also thinks this Well was\nthe Passage to those secret Vaults, mention\u2019d, but not describ\u2019d by\n_Herodotus_, which were hewn out of the natural Rock, over which this\n_Pyramid_ was erected. This Well, says the former, is circular and about\nthree Foot over; the sides of it are lin\u2019d with white Marble, and the\ndescent into it is by fixing the Hands and Feet in little open spaces,\ncut into the sides within, opposite and answerable to one another in a\nperpendicular. But by his measure, sounding it with a Line, he found it\nonly 20 Foot deep, the rest, as he supposes, has almost been damm\u2019d up\nand choak\u2019d with Rubbage. Thence going strait forward the distance of 15\nFoot, they entred another square Passage, opposite to the former and of\nthe same bigness, the Stones being very massy and exquisitely joyn\u2019d;\nthis led, at the extent of 110 Foot, into an arch\u2019d Vault or little\nChamber, standing East and West, about 20 Foot long, 17 broad and 15\nhigh: The Walls were plaister\u2019d over with Lime, but the Roof was cover\u2019d\nwith large smooth Stones, which lay shelving and met above in a kind of\nArch or rather Angle. Returning back the same way they came, and being\nout of this low and square Passage, they clim\u2019d over it, and going\nstrait on in the trace of the second Gallery, on a shelving Pavement\n(like that of the first) rising with an Angle of 26 Degrees, they at\nlength came to another Partition, being 154 Foot distant from the Well\nbelow and the length of the Gallery. Here if we consider the narrow\nEntrance or Mouth of the _Pyramid_ which descends, and the length of the\nfirst and second Galleries that ascend, all of them lying as it were in\nthe same continu\u2019d Line, and leading towards the middle of the\n_Pyramid_, one may easily apprehend the Reason of that strange Eccho\nwithin of four or five Voices, [Sidenote: A strange _Eccho_.] mention\u2019d\nby _Plutarch_, or rather of a long continued Sound, as Mr. _Greaves_\nfound by experience in discharging a Gun; for the Sound being carry\u2019d\nthro\u2019 those Passages, and finding no vent outwards reflects on it self,\nand causes a confus\u2019d noise, which by degrees ceases. This Gallery is\nbuilt of white Marble, cut very exactly into spacious squares and\npollish\u2019d; also the Roof and sides of the Wall are of the same Stone, so\nclosely joynted as scarce to be discern\u2019d by the most curious Eye, and\ntho\u2019 the acclivity or rising of the Ascent make the Passage more\ndifficult and slippery, yet is it nevertheless very beautiful. The\nheight of this Gallery is 26 Foot, the breadth six, of which three are\nto be allow\u2019d for the way in the midst, which is set and bounded on both\nsides with Seats (like Benches) of pollish\u2019d Stone; each of these is\nabove one Foot in breadth and no less in depth. On the top of these\nBenches near the Angle, where they close and joyn with the Wall, are\nlittle Spaces cut in right angl\u2019d parallel Figures, on each side\nopposite to one another, intended, no doubt, for some other end than\nOrnament. In casting and ranging the Marble in both the side Walls, all\nthe Courses, which are but seven, (so great are those Stones) lye and\nflag over one another about three Inches, as is better to be conceiv\u2019d\nby Figure 2 at _p._ 314. than by any Description I can give.\n\n[Illustration:\n\n The inside of the First & fairest Pyramid.\n _If we imagin the whole_ Pyramid _to be divided in y^e midst, by a_\n Plan _extended from the North side to the South: the_ Entrance,\n Galleries, _and_ Chambers, _with y^e several passages to them, will\n appear in this manner_.\n\n J. Nutting Sculp.\n\n To M^r. John Thorpe, M.A.\n of University College in Oxford, who has been pleas\u2019d to encourage\n this Work, this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\n[Illustration:\n\n J. Kip Sculp.\n\n To M^r. Joseph Whiston, Drugster, who has been pleas\u2019d to encourage\n this Work, this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\n[Sidenote: _Le Bruyn_\u2019s Description of the _Gallery_.]\n\n_Le Bruyn_ in his Voyage to the _Levant_, p. 139. writes more\nparticularly of this Gallery, after the following manner: \u2018Being\nreturn\u2019d, says he, from the Horizontal Way, which is on the right Hand,\nwe enter\u2019d the other on the left, which is six Foot four Inches wide,\nand rises also the length of 162 Foot. On each side the Wall is a\nStone-Bench two Foot and half high, and pretty broad, which serves to\ntake hold by in going up, to which the Holes that are made almost every\nstep in the Wall, are of no small Service, yet are they altogether\nconfus\u2019d and without order. It is not known by whom they were made; but\nthose that go to see the _Pyramids_ are extreamly oblig\u2019d to them\nhowever, for without these Holes it would be impossible to get up, and a\nMan must likewise be very strong and in health that can do so by the\nhelp of them, and the Stone-Bench by which one holds fast with one Hand\nwhile the other holds the Candle; add to this, that a Man must make\nlarge steps, because these Holes are six Hands breadth distant from each\nother. This Ascent, which cannot be conceiv\u2019d without admiration, may\nwell pass for what is most considerable in the _Pyramids_; for the\nStones which compose the Walls are as smooth as Looking-Glass, and so\nwell joyn\u2019d together, that one would be apt to take them for one single\nStone. The same may be said of the Pavement. The Roof is here exceeding\nhigh and so very sumptuous, that \u2019tis better to be represented than\ndescrib\u2019d; I therefore made this Draft of it, while my Countryman\n_Adrian van Bierbeck_ rested himself on the Bench that is on the left\nHand, and some of our Company were already got up with their Lights into\nthe Chamber where the Tomb or Sepulchre is, which gave me opportunity to\ntake a view of all the Roof more at large.\u2019\n\nBut to return to Mr. _Greaves_\u2019s Account, he says, That after having\npass\u2019d this Gallery, they enter\u2019d another square Hole of the same\nDimension with the former, [Sidenote: Two _Anti-Closets_.] which brought\nthem into two _Anti-Closets_ lin\u2019d with a rich and speckl\u2019d sort of\n_Thebaic_ Marble. The first of these had almost the same Dimensions as\nthe second. The second was thus proportion\u2019d: The _Area_ was level, the\nFigure of it oblong, the one side containing seven Foot, the other three\nand a half, and the height was of 10 Foot. This inner _Anti-Closet_ was\nseparated from the former by a Stone of red speckl\u2019d Marble, which hung\nin two Mortices (like the Leaf of a Sluce) between two Walls, more than\nthree Foot above the Pavement, and wanting only two of the Roof. Out of\nthis Closet they enter\u2019d another square Hole of the same wideness and\nDimensions with the rest, and near nine Foot long, all of _Thebaic_\nMarble most exquisitely wrought, which landed them at the North end of a\nvery sumptuous Room. The distance from the end of the second Gallery to\nthis Entry is 24 Foot. [Sidenote: A spacious _Chamber_] This rich and\nspacious Chamber, in which Art may seem to have contended with Nature,\nthe curious Workmanship being not inferiour to the rich Materials, lies\nabout the Center of the _Pyramid_. The Floor, Roof and Sides of it are\nall compos\u2019d of vast Tables of _Thebaic_ Marble, very gracefully siz\u2019d\nand plac\u2019d. The nine Stones which cover the Roof are of a prodigious\nlength, like so many huge Beams traversing the Room, and supporting the\nprodigious mass of the _Pyramid_ above: The length of this Chamber is\nabout 34 Foot, the breadth 17, the height 19 and a half. [Sidenote:\nwherein stands _Cheops_\u2019s Tomb.] Within this glorious Room stands the\nMonument of _Cheops_ or _Chemmis_, of one piece of Marble, hollow\nwithin, uncover\u2019d at the top, and sounding like a Bell, without any\nSculpture or Embossment. But \u2019tis the common Opinion, after _Diodorus\nSiculus_, that neither _Chemmis_ nor his Successor _Cephren_ were bury\u2019d\nin their _Pyramids_, because, says he, the People being over work\u2019d by\nthem with hard Labour, threatned to tear their dead Bodies to pieces,\nand throw them out of these Sepulchres, therefore they on their\nDeath-Beds commanded their Servants to bury them in some obscure Place,\n_Diod._ Lib. 1. This Monument is of the same _Thebaic_ Marble with the\nwhole Room, being speckl\u2019d with black, white and red Spots, and\nresembling two Cubes finely set together, and hollow\u2019d within. \u2019Tis\nseven Foot three Inches and half long, in breadth and depth three Foot\nthree Inches and three quarters on the out-side, but within \u2019tis\nsomething less, which shows that the Men of this Age are of the same\nStature with those that liv\u2019d near 3000 Years ago, tho\u2019 some famous Men\nhave thought the contrary. If any ask how this Monument could be\nconvey\u2019d into this Chamber, since \u2019tis impossible for it to enter by\nthose narrow Passages in the _Pyramid_ which lead to it, I answer, It\nmust have been rais\u2019d and convey\u2019d up from without by some Engine,\nbefore the Chamber was finish\u2019d and the Roof clos\u2019d: Thus far _Greaves_.\n_Sandys_, p. 99. says, This _Pyramid_ which is the greatest of the\nthree, [Sidenote: How many _Workmen_ employ\u2019d in the _Building_ it.] and\nchief of the Worlds VII Wonders, employ\u2019d 366000 Workmen continually in\nbuilding it for the space of 20 Years, in which Time they consum\u2019d in\nRadishes, Garlick and Onions only, 1800 Talents. Nor has Time, which\ndevours the proudest Structures, humbl\u2019d this lofty Edifice, tho\u2019 \u2019tis\nvery probably conjectur\u2019d to have stood 3300 Years, and is now rather\nold than ruinous, yet the North side is most worn by reason of the\nhumidity of the Northern Winds, which are here the moistest.\n\n[Sidenote: The second _Pyramid_.]\n\nThe second _Pyramid_ is hardly distant the flight of an Arrow from the\nfirst, and is all built of Stones of a whitish colour, nothing so large\nas those of the first. The sides rise not by Degrees or Steps like those\nof the former, but are smooth and equal, and the whole Fabrick seems\nvery entire, except on the South-side. Tho\u2019 this _Pyramid_ is generally\nthought to be inferiour to the first in Magnitude, yet by Mr.\n_Greaves_\u2019s Observation, the height and sides of the Basis are in both\nequal. There is no Entrance into it, and therefore none can tell what\nChambers it contains; \u2019tis bounded on the North and West by two very\nstately and elaborate Structures, being 30 Foot deep, and more than 1400\nlong, cut out of the hard Rock, and squar\u2019d by a Chizzel, [Sidenote:\n_Lodgings_ of the _Priests_.] which are suppos\u2019d to be the Lodgings of\nthe Priests. They run along at a convenient distance, parallel to the\ntwo sides of this _Pyramid_, and meet in a right Angle. The Entrance\ninto them is by square Openings, hewn out of the Rock, and much of the\nsame bigness with those of the first _Pyramid_. The hollow space within\nis somewhat like a square and well proportion\u2019d Chamber, cover\u2019d and\narch\u2019d above with the natural Rock: In most of these there was a Passage\nopening into some other Apartment.\n\n[Sidenote: The third _Pyramid_.]\n\nThe third _Pyramid_ is from the second about a Furlong, and tho\u2019 it\nappears at a distance to be of an equal height with the two former, by\nreason of the advantage of its Scituation upon a higher rise of the\nHill, yet is it really much lower, each side of the Basis being but 300\nFoot long, which wants near 400 of the two others. All the antient and\nmodern Writers generally agree, this _Pyramid_ was made of black\n_Ethiopic_ Marble, whereas Mr. _Greaves_ assures us, on his own\nInspection, the whole Mass seems of a clear and white Stone, somewhat\nchoicer and brighter than that in either of the two other _Pyramids_;\nbut what the Stone within may be no Body can tell, since there never was\nany Entrance into it. At some distance South-East of the biggest\n_Pyramid_ stands the _Sphinx_, so famous among the Ancients: [Sidenote:\nThe _Sphinx_.] \u2019Tis a Statue or Image cut out of the main Rock,\nrepresenting the Head of a Woman with half her Breast, but is at present\nsunk or bury\u2019d in the Sand to the very Neck: It is an extraordinary\ngreat Mass, but withal proportionable, altho\u2019 the Head of it self be 26\nFoot high, and from the Ear to the Chin 15 Foot, according to the\nMeasure the _Sieur Thevenot_ took of it. At a distance it seems five\nStones joyn\u2019d together, but coming nearer one may discover what was\ntaken for the Joynings of the Stones, was properly nothing but the Veins\nin the Rock. _Pliny_ says, this serv\u2019d for a Tomb to King _Amasis_,\nwhich is not improbable, since it is in a Part which was formerly a kind\nof Burying-Place, and near the _Pyramids_ and Caves, which were nothing\nbut Places of Sepulture; and that according to his Calculation it was\n102 Foot in compass about the Head, 62 high and 143 in length, for the\nBody of it is suppos\u2019d to resemble a Lion or Dog. Some will have it a\ncertain _Egyptian_ King caus\u2019d this _Sphinx_ to be made in Memory of\n_Rhodope_ of _Corinth_, with whom he was passionately in Love. They say,\namong other Things, that when they consulted it at the rising of the\nSun, it answer\u2019d like an Oracle; yet most believe this was done by the\ncunning of the Priests, thro\u2019 means of some hidden Pipes or Conduits\nunder Ground, and that the Well we describ\u2019d in the great _Pyramid_ was\nmade use of for the same purpose; but what makes this appear to be\nfabulous is, that there is no perforation or opening either at the\nMouth, Nose, Eyes or Ears. Many other the like Stories Authors have\nrais\u2019d of this Statue, affirming that by the Figure of a _Sphinx_, was\nrepresented the Goddess _Momphta_, [Sidenote: It represented _Momphta_.]\nwho presided over all the Waters, and chiefly preserv\u2019d and supply\u2019d the\nCauses of the Over-flowing of the River _Nile_; as also that thereby was\nsignify\u2019d the State or Condition of that River, for as the Over-flowing\nof the _Nile_ continues all the Summer, and during the Time of Harvest,\n_viz._ in the Months of _July_ and _August_, and that in those two\nMonths, the Sun commonly runs thro\u2019 the two Signs of _Leo_ and _Virgo_,\nit was natural enough for the _Egyptians_, who had a great inclination\nfor _Hieroglyphics_ and misterious Representations, to make a Monster of\na Virgin and Lion, which they call\u2019d _Sphinx_, and consecrated to the\nRiver _Nile_; the representing of which lying on its Belly, was to\nexplain the Over-flowing of that River.\n\nBut to return again to the _Pyramids_, near which this _Sphinx_ stands,\n[Sidenote: _Observations_ on the _Pyramids_.] we shall add these few\nObservations of Father _Vansleb_ concerning them, _viz._ That they are\nnot built with Marble, but with a white sandy Stone exceeding hard; that\nnone of them are perfectly square, but have all two sides longer than\nthe others, which is plainly visible in the greater and the lesser\n_Pyramid_: The North side is longer than that which stretches from East\nto West, yet are they nevertheless built in very good Order, and each of\nthe three largest stand at the head of 10 lesser, which are not well to\nbe distinguish\u2019d, by reason of heaps of Sand that lye before them. They\nhave all an Entrance that leads to a low Alley, which is exceeding long,\nand has at the end a Chamber, where the antient _Egyptians_ plac\u2019d the\nBodies of those Persons for whom the _Pyramid_ was design\u2019d, tho\u2019 this\nEntrance is not to be seen in every one of them, because the Wind has\nstopp\u2019d it up with Sand. On the top of the largest _Pyramid_ was\nantiently a Statue or _Colossus_: This appears in that it is not so\nsharp as the others, but rather plain, and there are yet to be seen\ngreat Holes, which were to keep the _Colossus_ from falling; but at\npresent there is nothing to be seen at top but many Letters of the Names\nof Persons of all Nations, who had left them to witness they had been\nthere. Lastly, He makes no question but that this Place where the\n_Pyramids_ are built, was the _Burying-Place_ of the old City of\n_Memphis_, by reason all the _Arabian_ Histories inform us that this\nCity stood where the _Pyramids_ now are, over against old _Cairo_. He\nalso imagines the _Sphinx_ to be a Tomb, _First_, From its scituation in\na Place which was in former Ages a Burying-Place, and near the\n_Pyramids_ and mortuary Caves. _Secondly_, That it appears to be a\nSepulchre from its Building; for in the hinder part is a Cave under\nGround, of a bigness answerable to that of the head, into which he\nlook\u2019d by an Entrance that led into it, so that it could serve to no\nother purpose than to keep a dead Corps.\n\n[Sidenote: _Caves_ near the _Pyramids_.]\n\nFrom the _Pyramids_, _Vansleb_ went to take a View of the _Caves_ that\nare adjoyning, which formerly serv\u2019d for Places to bury the Dead in: Of\nthese there are several hollow\u2019d or cut in the side of a Rock, in bad\nOrder and without Symmetry on the out-side, but very even and well\nproportion\u2019d within: All of them have a square Well cut likewise out of\nthe Rock, in which the _Egyptians_ laid the Bodies of those for whom the\n_Cave_ had been made, it serving them for a Tomb. The Walls of some of\nthese are full of _Hieroglyphic_ Figures, cut also in the Rock; in some\nthey are but small, in others very lively. In one, says he, I counted 16\ngreat Figures, eight Men and as many Women, holding each other by the\nHand, with some other small Figures on each side.\n\n[Sidenote: _Subterranean Caves._]\n\nBut to speak more particularly of the _Subterranean Caves_, near the\nBorough of _Sacara_ in _Egypt_, we shall observe, that among the most\nremarkable Things that were found, as well in the City of _Memphis_, as\nsome Miles round about it, the _Caves_ or Tombs under Ground were the\nmost considerable, and worthy the search of the Curious. It is on these\n_Subterranean Caves_ that this City and several Places thereabouts were\nbuilt, as on so many Vaults, as the Ancients have written, and those\n_Caves_ do by far surpass the _Catacombs_ of _Rome_ both in Grandeur and\nBeauty; for the antient _Egyptians_, who maintain\u2019d the _Metempsychosis_\nor Transmigration of Souls from one Body to another, took care not only\nto preserve their Dead from Putrifaction, but also endeavour\u2019d to lay\nthem up in a secure and quiet Place of Burial: That they might therefore\ntake all manner of precaution against any alteration that might happen\nto them from the Injuries of Air, Fire, or the length of Time, they did\nnot place their Dead in Places where the River _Nile_ might overflow,\nnor in the open Fields, but either in _Pyramids_ of a more durable\ncontinuance, or in _Subterranean Vaults_ built with great care of\nStones, or lastly, in _Caves_ cut out of the Rock it self, for which the\nRegion of _Memphis_ and Places adjoyning were very proper, because they\nconsist of a Rock, which is hid under the thickness of about a Foot and\nhalf of Sand. [Sidenote: Their _Burying-Places_.] Their Burying-Places\nthen were _Subterranean Caves_ divided into several Apartments, roof\u2019d\nlike great Halls, and with so many Windings, which went from one to the\nother, that they resembl\u2019d real _Labyrinths_ or _Meanders_. According to\nthe report of the antient _Egyptians_, there was such a vast number of\nthose _Subterranean Apartments_ which butted one against another, that\nthey extended some Miles in length, even to the Temple of _Jupiter\nAmmon_, and the Oracle of _Serapis_, which was a great conveniency to\nthe Priests, who might hold a Correspondence with each other without\nbeing scorch\u2019d by the heat of the Sun, or incommoded by the Sands; so\nthat all those vast sandy Plains of _Egypt_ were hollow underneath, and\ndivided into numberless Apartments and Places for dead Corps. This seems\nsurprizing and almost incredible, but they that will consider the other\nprodigious Works of the _Egyptians_, and make some Reflections on what\nthe antient Historians have wrote of the great and most antient City of\n_Memphis_, and the almost infinite number of that People, will not find\nthis so impossible; besides what the _Arabian_ Authors say, that there\nwas formerly a Subterranean Communication between this City of _Memphis_\nand that of _Heliopolis_, being several Miles assunder, and which pass\u2019d\nalso under the Bed of the River _Nile_. The greatest part of the\nInhabitants of the Borough of _Sacara_, [Sidenote: How those of _Sacara_\nget their _Livelyhoods_.] which is nearest those _Caves_ of the\n_Mummies_ or _Embalm\u2019d_ Bodies, and three good Hours Journey from the\n_Pyramids_, get their Livelyhoods by digging into those _Caves_, and\ntaking out the _Mummies_, because their Tillage is not able to maintain\nthem by reason of the sterrility of the Soil, wherefore whoever has\noccasion for their Service, may easily hire them for Money, to conduct\nthem into _Caves_ that are already open, to see them, or to dig for new\nones in the Sand, which have not hitherto been remov\u2019d, for some of\nthese _Caves_ have not yet been discover\u2019d, being hid in such manner\nunder the Sand, that there is no Stranger, nor hardly any Inhabitant of\nthe Country, that can be certain before-hand where any _Mummy_ may be\nfound: Besides, the _Europeans_ have from Time to Time caus\u2019d so many to\nbe open\u2019d, that they are become exceeding scarce.\n\n[Sidenote: The _Entrance_ into these _Caves_.]\n\nThey enter these _Caves_ by an opening at top even with the Ground, into\nwhich they are let down, as into a Well, by means of a Rope and the\nassistance of a Servant with a Light in their Hands, tho\u2019 in some few\nthey can climb up and down, by setting their Feet in certain gaps in the\nWall, as appears by the Plate at _p._ 203. Letter E. This Well or\nDescent into these _Caves_ is about 16 or 18 Foot deep, and at bottom,\nthe Passage of it is so low, they are forc\u2019d to stoop and creep thro\u2019,\nwhere they arrive in a four-square Chamber or Repository, [Sidenote: The\n_Chamber_.] 24 Foot every way, on each side of which, next the Wall,\nstand Bases or Tables cut out of the Rock, about five Foot long, two and\na half broad, and one high, whereon are plac\u2019d the dead Bodies,\n_Embalm\u2019d_ and adorn\u2019d after the manner before describ\u2019d, and put into\nCoffins of Wood or Stone, carv\u2019d after their own similitude. Many times,\nbesides the number of Coffins just mention\u2019d, there lye round about upon\nthe Floor several other little ones, which seem to be the Coffins of\nChildren. Sometimes there are abundance of these _Caves_ near each\nother, as you may imagine by the Plate before-mention\u2019d; but that you\nmay have a more clear _Idea_ of all that is here describ\u2019d, I have added\nanother, the Description of which is as follows: [Sidenote:\n_Description_ of the _Ichnography_ and _Scenography_ of these _Caves_.]\nA. A. A. A. shows the _Ichnography_ of a _Burying-Place_, wherein are\nnine Chambers or Apartments all of an equal bigness, mark\u2019d with the\nLetters, B. B. B. Each of these has four Bases whereon the Coffins are\nset, as appears by the Figures 1. 2. 3. 4. The Walls or Partitions are\nrepresented by the Letters C. C. C. but these are all more exactly seen\nin the _Scenography_, in which D. and E. shows two _Caves_ with their\nWalls turn\u2019d over with Arches. Adjoyning to the Walls lye four Bases in\neach _Cave_, whereon the Coffins are set, mark\u2019d by the Letters F. G. H.\nI. K. L. _&c._ At the Head of the Coffin, stands a Figure like a Boy in\nSwadling-Clouts, and at the Feet a Hawk, being their Tutelar Gods, by\nwhose Presence and Assistance they thought the Bodies would be defended\nfrom all kinds of Violence, and over these, against the Wall, were cut\nin an oval form _Hieroglyphics_, mark\u2019d M. N. O. P.\n\n[Illustration:\n\n Tho. Platt Sculp.\n\n To Robert Nelson Esq_{\ua76b}. who has been pleas\u2019d to encourage this Work,\n this Plate is humbly dedicated by\n His most humble Servant Thomas Greenhill.\n]\n\nThis may suffice for a general Description of these _Caves_, [Sidenote:\n_Observations_ on the _Subterranean Caves_.] yet it may not be amiss to\nadd a few Observations made by Father _Vansleb_ on this Subject: He\ntells us he went on purpose to see these _Caves_, and gives us every\nparticular Instance that happen\u2019d to him; but this we must also take\nnotice of, that _Le Bruyn_ attributes the very same Remarks to one\n_Milton_ an _English_ Man, and he that pleases to give himself the\ntrouble to read both, will find them much of a piece. They are as\nfollows: After having said that first an Agreement must be made with the\n_Arabians_ of the Borough of _Sacara_, about the number and quality of\n_Wells_ one would have open\u2019d, as also what was to be given them for\ntheir Trouble, and that for better security 12 _Arabian_ Horsemen ought\nto be brought along with one; he adds, That the first _Well_ he went to\nsee was that of _Embalm\u2019d_ Birds, [Sidenote: _Wells_ of _Embalm\u2019d\nBirds_.] and that having caus\u2019d the Sand that cover\u2019d the Mouth of the\n_Well_ to be remov\u2019d, thro\u2019 which he was to go down, and from thence to\nenter into the _Cave_, he caus\u2019d himself and his Companions to be let\ndown one after another, by tying a double Rope about their Middles. So\nsoon as they were at the bottom, and that every one had lighted his\nFlambeau, and several Matches they had brought along with them, they\ncrept on their Bellies into a _Cave_, which was an Entry cut thro\u2019 the\nRock about a Man\u2019s height, a Fathom wide, and extraordinary long. On\neach side they found other Entries, cut also into the Rock, where were\nseveral Chambers full of a great number of Earthen-Pots, with Covers of\nthe same. In these were contain\u2019d _Embalm\u2019d_ Birds of all kinds, every\nBird having a Pot to it self. They found there also several Hen-Eggs\nwhole, but which were empty, and consequently had no ill Smell.\n\nHaving sufficiently view\u2019d this _Cave_, they were drawn up again in like\nmanner as they were let down. Then having commanded their _Arabians_ to\nopen a _Virgin-Well_ [Sidenote: A _Virgin-Well_.] (for so such are\ncall\u2019d as have never been open\u2019d) they were immediately let down into\nit, in the same manner as before describ\u2019d; but being come to the\nbottom, they found such a horrid Stench, and so close an Air, that they\nwere not only not able to breath, but it also put out their Flambeaus,\nas likewise their Matches every time they endeavour\u2019d to light them, so\nthat they were thereupon forc\u2019d to cause themselves to be drawn up again\nwith all speed, without having been able to advance one step. Our Author\nsays, that all he could say of this _Well_ was, That it was much deeper\nthan the former.\n\n[Sidenote: A _Cave_ with two _Mummies_.]\n\nAfter this he caus\u2019d another _Cave_ to be open\u2019d, which was not a\n_Virgin-Well_ as the former. Being let down into it he found there two\n_Mummies_, one greater and the other lesser of a Child, both in Coffins:\nThe biggest was of Marble, cut after the likeness of him for whom it was\nmade. He caus\u2019d them to be open\u2019d but found nothing extraordinary in\nthem, therefore took no Account of them, but left them where he found\nthem.\n\n[Sidenote: A _Cave_ call\u2019d the _Church_.]\n\nHe went down next into a _Cave_ call\u2019d the _Church_, which, he says, was\nthe shallowest of all he had seen, it being nothing but a long Entry\nunder Ground, well Plaister\u2019d and Painted every-where with\n_Hierogliphics_. He tells us there was so great a quantity of Sand in\nthis _Cave_, that he and his Company were forc\u2019d to creep along on their\nKnees; for as soon as any one has seen these _Wells_, the _Arabians_ are\nwont to fill them up again with Sand, if the Wind does not do it for\nthem, that they may get more Money by them another Time; for this is the\ngreatest Livelihood these miserable Creatures have, and the least they\ntake for opening a _Virgin-Well_ is 30 [6]_Piasters_. The reason of this\nhigh Price is, that those which cause them to be open\u2019d, have the\nliberty to carry away all the Curiosities and _Mummies_ they find there.\n\nFootnote 6:\n\n Each _Piaster_ is 5 _s._ Sterling or thereabouts, so the whole may\n make near 9 _l._\n\nNow to give a perfect _Idea_ of this Plain of _Mummies_, the antient\nBurying-Place of the _Egyptians_, you must represent to your self a vast\nand boundless Champion Country, cover\u2019d all over with Sand, where there\nare neither Trees, Plants, Grass, Houses, nor any thing like them to be\nseen, but the whole Surface is strew\u2019d with dry Bones of Arms, Legs,\nFeet, Heads, old Linnen Rags, broken Tombs or Coffins, and a great many\nlittle Idols, some of Wood, and others of Earth glaz\u2019d with a green\ncolour, and mark\u2019d before and behind with _Hieroglyphics_: In some\nplaces you may see great Tomb-Stones, engrav\u2019d with Cyphers and\n\u00c6nigmatical Figures, that represent something of Chymistry and other\nSciences and Mysteries of the antient _Egyptians_, as also some strange\nCharacters that are no _Hieroglyphics_. These are the remains of their\nPride and Vanity, as likewise sad Proofs that all Men are subject to\nDeath: This causes Horrour to those that come first into the Plain, and\nif one considers attentively the number of Bones wherewith it is\nstrew\u2019d, one would be apt to think that Place had formerly been a Field\nof Battel. So much for the _Pyramids_ and _Subterranean Caves_, now\nthere only remains to speak of the _Sepulchral Lamps_, which some assert\nto have burnt perpetually, and have therefore been the Subject of much\nDiscourse among the _Virtuosi_ of all Ages.\n\n[Sidenote: _Authors_ who have written of _Sepulchral Lamps_.]\n\n_Clemens Alexandrinus_, _Appian_, _Burattinus_, _Hermolaus Barbarus_,\n_Cost\u00e6us_, _Citesius_, _C\u00e6lius_, _Casalius_, _Cedrenus_, _Delrius_,\n_Ericius_, _Foxius_, _Gesnerus_, _Jacobonus_, _Leander_, _Libavius_,\n_Lazius_, _Langius_, _Licetus_, _Maiolus_, _Maturantius_, _Baptista\nPorta_, _Pancirollus_, _Ruscellius_, _Scardeonius_, _Tassonius_,\n_Ludovicus Vives_, _Volateranus_ and many other learned and ingenious\nAuthors, who have written of these _Sepulchral Lamps_, do most of them\nbelieve and strenuously assert, that they burn\u2019d for several Hundreds of\nYears, and would have so continu\u2019d, perhaps for ever, had they not been\nbroken by the unadvis\u2019d Irruptions of Rustics and Husbandmen, by diging\nup the Ground, or otherwise extinguish\u2019d by the like Accidents. \u2019Tis\ntrue, there are not many that affirm that they themselves saw any of\nthese _Lamps_ burning, but then they give you abundance of Instances of\nsuch as did, and where they were found, which being too many to be\ninserted here, we shall only mention a few, after having inquir\u2019d to\nwhat End and Purpose they were invented and made use of; of what Matter\nand Fashion they were compos\u2019d, and whether it were possible for any of\nthem, when once lighted, to burn perpetually without any addition or\nsupply of fresh Aliment.\n\n[Sidenote: _Perpetual Lamps_ to what end invented.]\n\nFirst then we are to understand, that as the _Egyptians_ (thro\u2019 a firm\nbelief they had of the _Metempsychosis_) affected to procure a Perennity\nto the Body by _Balsamation_ or _Embalming_, and the security thereof by\n_Pyramids_, _Subterranean Vaults_, &c. so they endeavour\u2019d to animate\nthe Defunct by perpetual Fire, which answer\u2019d the Nature of their Souls:\n[Sidenote: _Fire_ an _Emblem_ of the _Soul_.] For with them Fire was the\n_Symbol_ of an Incorruptible, Immortal and Divine Nature, and hence some\nwill have it, they erected _Pyramids_ ([7]the _Symbols_ of Fire) of that\nSolidity as easily to overcome the Injuries of Time, and by their Figure\nto demonstrate the Immortality of the Soul. And whereas flaming Fire was\nmore corruscating and enlightning than any other Matter, they invented\n_Lamps_ to hang in the Sepulchres of the Rich, which would burn\nperpetually without any assistance or addition. This as it was a\n_Symbol_ of the Immortality of the Soul, so did it likewise serve for a\n_Symbol_ of their grateful Intentions towards the _Manes_ and Guardian\nGods, who protected the Bodies in their Sepulchres, thereby both\nvenerating, honouring and respecting the Souls of the Deceas\u2019d, and also\nrendring what was very grateful and acceptable to them. [Sidenote: And\nof _Eternal Life_.] Now whereas the _Egyptians_ signify\u2019d Life by a\n_Lamp_, and also believ\u2019d that their Immortal Souls tarry\u2019d in the Grave\nwith their Bodies, so after having _Embalm\u2019d_ those Bodies to prevent\nthe Souls forsaking them, by reason of their Corruption and Dissolution,\nthey deposited them in _Subterranean Caves_, where they had provided\n_Lamps_ that would burn perpetually, to the end that their Souls might\nnot lye miserably imprison\u2019d in darkness, and thereby any hurt befal\nthem; but on the contrary, enjoy eternal light and be free from all\nevil, or that when the Soul should wander, it might not mistake its\nResidence, but be by the light of the _Lamp_ guided and conducted to\nreturn to its former Habitation.\n\nFootnote 7:\n\n _Pyramis_, \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03c5\u03c1\u1f78\u03c2, _quod ad ignis speciem extenuatur in Conum_.\n\nThese are the absur\u2019d Opinions of the Superstitious _Egyptians_, and the\nReasons why they plac\u2019d burning _Lamps_ with the Dead in their\n_Subterranean Vaults_, as _Jacobonus_, _Foxius_, _Scaliger_ and others\nrelate; therefore the next Thing which we shall consider, is, whether\nthere ever was or can be such a Thing made as a perpetual burning\n_Lamp_. Most of the before-mention\u2019d Authors believe there were such\n_Lamps_: _Licetus_ particularly has writ a whole _Folio_ to prove it,\nand _Kircher_ produces a Story out of _Schiangia_, an _Arabian_ Author,\nwhich he thinks will solve it; but however, whether there have been any\nperpetual burning _Lamps_ or not, since no Author of good Credit ever\nsaw one, it is nevertheless very certain that _Lamps_ are frequently\nfound in the Sepulchres and _Subterranean Caves_ of the Dead, which, to\nwhat end and purpose they were there plac\u2019d, will still remain a great\n_Quere_, unless it were for the above-alledg\u2019d Reasons, since _Licetus_\nand other Authors say, These were the proper Places for them, asserting\nthey might be extinguish\u2019d by the admission of Air in the breaking up of\nsuch Places. _Greaves_ at the end of his Description of the first\n_Pyramid_, p. 99. takes notice of two Inlets or Spaces in the _South_\nand _North_ side of the Chamber, just opposite to one another, very\nevenly cut and running in a straight Line about six Foot into the\nthickness of the Wall, [Sidenote: _Lamps_ suppos\u2019d to have been in the\nfirst _Pyramid_.] which, he says, by the blackness within, seem to have\nbeen a Receptacle for the burning of _Lamps_. _T. Livius Burattinus_\nwould gladly have believ\u2019d it had been an Hearth for one of these\nperpetual _Lamps_ which we now are speaking of; but _Greaves_ imagines\nthe Invention not to be so antient as this _Pyramid_: However,\n_Burattinus_ in his _Italian_, and _Michael Schatta_ in his _Arabic_\nLetter to _Kircher_, which you may read in _Oedipi \u00c6gyptiaci Theatrum\nHierogliphicum_, p. 544. affirm that they found many _Lamps_ in the\n_Subterranean Caves_ of old _Memphis_, [Sidenote: _Lamps_ in the\n_Subterranean Caves_ of _Memphis_.] some having three, four, eight or 12\nLights, and made in the shape of Dog, Man, Bull, Hawk, Serpent and the\nlike. Also _Casalius_ tells us he had some _Lamps_ of Brass which\nrepresented a Dog, Ox, Sphinx, _&c._ and some made of Earth. Seeing\ntherefore they are so different in their matter, shape and number of\nLights, I have given you the Sculptures of 15 of them, with their\nDescription more at large.\n\n[Illustration:\n\n Sturt sculp.\n\n _To M^r George Rolfe Surgeon:\n Who has been pleas\u2019d to encourage this Work\n This Plate is humbly dedicated by\n His most humble Servant_ Tho. Greenhill.\n]\n\n[Sidenote: A _Description_ of some _Lamps_]\n\nThe first Figure represents _Serapis_ sitting in a Chair, having a\nBasket made of Rushes on his Head; he rests his right Hand on a Staff or\nScepter, and lays his left on a tripple-headed Monster, such a one as is\njoyn\u2019d to the Statue of _Serapis_ at _Alexandria_: [Sidenote: and first\nof _Serapis_.] This _Lamp_ was found between the Walls, near one of the\nGates of _Rome_ call\u2019d _Capena_, and is in the Custody of _Pietro Santo\nBartoli_, as _Bellori_ informs us, from whom we have taken the three\nfirst and the sixth Figures. [Sidenote: _Lamp_ of a tripple-headed\n_Monster_.] The second Figure shews the tripple-headed monstrous\nRepresentation of _Serapis_ at _Alexandria_: It is an Image of Brass\nwith the Heads of three several kinds of Animals, _viz._ In the middle\nthe Head of a Lion, on the right Hand that of a fawning Dog, and on the\nleft that of a rapacious Wolf, which signifie the three Times, the\npresent, past and to come. The Body is environ\u2019d with two Serpents in\nfour Wreaths or Circumvolutions from the Legs to the Neck, perhaps to\ndenote the four Seasons, turn\u2019d about by the Sun; for by the Figure of\n_Serapis_ the _Egyptians_ denoted the Sun: See a fuller Description of\nit in _Macrobii Saturnalibus_. This is kept at present in the Royal\nCollection of the King of _Prussia_, together with the whole _Mus\u00e6um_ of\n_Bellori_, which that Prince purchas\u2019d. [Sidenote: Another _Lamp_ of\n_Serapis_.] The third Figure is the Head of _Serapis_, with a Basket and\nCrown upon it like the Rays of the Sun: These express the Nature of that\nGod, whom the _Egyptians_ believ\u2019d to be the same with the Sun, _viz._\nThe Beginning and Ending of all such Things as proceed from and return\nback to it. The Basket on the top of the Head shows, says _Macrobius_,\nthe height of this Planet and the virtue of its Influence, in that all\nearthly Things return to it, whilst they are drawn up by the Heat it\nimmits; for which Reason this God is thought to be the same with\n_Pluto_, and was not rarely added to the _Sepulchral Lamps_, as these\ntwo testifie; the latter of which, being of excellent Workmanship, is in\nthe Custody of _Raphael Fabrettus_. Before we proceed to give any\nfarther Description of these _Lamps_, it may be necessary to remark,\nthat some were also kept in the _Egyptian_ Temples and other Places, as\nwell as in the _Caves_ of the Dead; but then, says _Kircher_, they were\nmade in the similitude of that God who was worshipp\u2019d in that Temple.\nThus in the Temple of _Anubis_, the _Lamp_ was in the likeness of a\nDog\u2019s Head, or else in the shape of his whole Body; in the Temple of\n_Osiris_ it was in the form of a Hawk\u2019s Head, or of the whole Bird; in\nthe Temple of _Isis_, of a Half Moon, and so of the rest. The _Lamps_\nwere wrought in the same fashion with those _Numina_ represented in each\nparticular Temple or Place, as all those testifie which have been\nbrought from _Egypt_, and are at this Day kept in the Cabinets of the\nCurious. Moreover you must observe that the _Egyptians_ set up _Lamps_\nnot only to those Gods that were beneficial to them, but likewise to\nsuch as were mischievous, to the end they might more readily have\nrecourse to the one and avoid the other. Of this last kind _Johannes\nNardius_ sent one out of his _Mus\u00e6um_ to _Kircher_, in the form and\nshape as is express\u2019d by Figure the fourth, _viz._ [Sidenote: A _Lamp_\nof _Typhon_.] Under the _Symbol_ of an Ass, _Typhon_ was represented,\nbecause, as _Plutarch_ observes, his Voice was like the braying of that\nAnimal, and which he likewise resembl\u2019d in colour, ignorance and\nstupidity. This _Typhon_ was thought to bring Sterility, Droughts,\nContagion, and the like kind of Evils upon the _Egyptians_, therefore to\nprevent his obstructing the fruitful overflowing of the _Nile_, they\nform\u2019d his _Lamps_ in the manner you see, that knowing himself by his\nImage, he might cease from perpetrating of Evil: _Silenus_ likewise, who\nis the _Symbol_ of the _Nile_\u2019s Fertility, and constant Attendant on\n_Bacchus_ or _Osiris_, rides astride on his Head, and thereby restrains\nhis power of doing Mischief: This _Lamp_ moreover stands on the Foot of\nan Eagle or Hawk, thereby, says _Kircher_, to represent how _Typhon_\u2019s\ndestructive and flagrating Power lying hid in the Sun, was made more\ntemperate by a Humour which _Silenus_, the Page of the aforesaid\n_Bacchus_, had the Command of; for, as _Plutarch_ well observes, _Isis_\nwould never have _Typhon_ quite destroy\u2019d, but only conquer\u2019d, because\ntho\u2019 his adust and fiery Nature, by reason of its too great Siccity, was\npernicious, nevertheless being temper\u2019d with much moisture, it was\nsometimes useful. The fifth Figure represents a _Lamp_, whose bigger\n_Foramen_ on the middle of its Superficies, where they pour\u2019d in the\nOil, is cover\u2019d with a large _Heliotrope_ inverted, [Sidenote: A _Lamp_\nof a _Heliotrope_.] a Flower so call\u2019d by the _Greeks_ from its ever\ninclining towards the Course of the Sun; for in the Morning it turns to\nthe _East_, at Noon is erect, towards the Evening faces the _West_, and\nat Night inclines to the Earth, enquiring, as it were, for the Sun\nbury\u2019d under Ground, and waiting for its Resurrection the next Morning.\nThis may serve to teach us what Affinity, Temper and Agreement Things of\nan inferior Nature have with those that are Celestial; and if\n_Aristotle_ confesses that the Winds, Waters and other inanimate Things\nfollow the heavenly Circuit, why should we question the _Heliotrope_\u2019s\nsubsequency to the Course of the Sun, or the _Seliotrope_\u2019s to that of\nthe Moon? Surely he who form\u2019d this Flower turn\u2019d downwards on a\n_Sepulchral Lamp_, seems thereby to intimate the Night of Death which\nBodies suffer under Ground, and withal to show, according to the Opinion\nof the Ancients, that the Souls of the Deceas\u2019d tarry together with\ntheir Bodies in the Grave. This _Lamp_, as likewise those at Figure the\n7th, 10th, 12th, 13th and 15th were first publish\u2019d by _Casalius_, and\nexplain\u2019d by _Licetus_. The next _Lamp_, mark\u2019d with Figure six,\n[Sidenote: _Lamp_ of the _Alexandrian Pharos_.] seems to represent the\n_Pharos_ of _Alexandria_, into whose Haven a Ship is just entring, the\nSeamen being furling up their Sails, and for want of a better Reason, is\nsuppos\u2019d to have been plac\u2019d in the Sepulchre of a certain Merchant of\nthat City; but is now in the _Mus\u00e6um_ of _Pietro Santo Bartoli_, as\n_Bellori_ informs us. As concerning the following _Lamp_, with a big\nBelly and Handle, and standing upon three Feet, as you may see at Figure\nthe seventh, _Licetus_ believes _Casalius_ is under a mistake in\nreckoning it for a _Lamp_, and that it was rather a certain Vessel in\nform of a Cucumber, in which the Ancients were wont to heat Water; but I\ncannot be of his Opinion, since by its shape it looks very much unlike a\nCucumber, and from the smallness of its Mouth at top, and the appearance\nof a Place for the Wiek, it seems most probably to have been a _Lamp_.\n[Sidenote: The _Lamp_ of an _Ox_ with a _Boy_ on his Back.] The eighth\n_Lamp_, made in the shape of an Ox couching on the Ground, with a Boy\nsitting on his Back, and holding a Fig-Leaf in his Hand, was sent by the\nGreat Duke of _Tuscany_ out of his _Mus\u00e6um_, to _Kircher_: The Ox being\nthe Figure of _Apis_, and _Apis_ signifying the chief _Numen_ or Patron\nof Agriculture, wherefore this _Lamp_ was plac\u2019d in the Temple of _Apis_\nin Honour of that God, denoting by the Vessel, the pious and religious\nAffection the antient _Egyptians_ had for that Deity; and by the Fire\nthe vital Heat, thinking that if he were absent from their Husbandry,\nall would run to the last Destruction. Under that _Symbol_ therefore\nthey tacitely sollicited this _Numen_ to grant warmth and vital Heat to\nthe Fields and Meadows, hoping, by the religious Ceremony of Fire, that\nhe would be more vigilant and take greater care of Things committed to\nhis Trust. By the Boy and Fig-Leaf they denoted the vital Heat and\nvegetable Life communicated to this Deity, whereby all Things are\nfructify\u2019d, and seem as it were to grow young again. The ninth Figure or\n_Lamp_ represents a very fair and entire _Sphinx_ with a Womans Face,\n[Sidenote: _Lamp_ of a _Sphinx_.] having her Head bound about with a\nFillet or Hair-Lace, the hinder part cover\u2019d with a Coif, and two Horns\nrising out of her Forehead; the Body and Legs were like a Lion\u2019s, and on\nthe top of the Back was a great _Foramen_, thro\u2019 which they pour\u2019d the\nOil: The Breast was very protuberant and somewhat like a Scollop-Shell,\nat the top of which is seen a lesser _Foramen_ for the Wick. This\n_Kircher_ positively believes to have been a _Sepulchral Lamp_,\nforasmuch as the antient _Egyptians_ were wont to place _Sphinx_\u2019s about\ntheir _Sepulchres_, and _Pliny_ moreover witnesses, that an entire\n_Pyramid_ was built in _Egypt_ of that shape, whom you may consult more\nat large, _Lib._ 36. _cap._ 12. The tenth _Lamp_ has two Wieks,\n[Sidenote: _Lamp_ of the _Moon_.] and may either be hung up or set upon\nits Foot: From the form of a Crescent at the other extremity or handle,\nit is thought to have been dedicated to the Moon, or else to have burn\u2019d\nin the Sepulchre of some Person of Rank, as a _Symbol_ of his Nobility,\nof which this was an _Hieroglyphic_, and therefore they antiently wore\none in their Shoes, _&c._ to distinguish them from inferior Persons, and\nperhaps might also Sup by a _Lamp_ made in that form in token of their\nQuality and Grandure. As this had two, so the following _Lamp_ at Figure\neleven had four Wieks or Lights, [Sidenote: _Lamp_ with four _Lights_.]\nbeing, as _Nardius_ tells us, brought out of _Egypt_, with some\n_Mummies_, to the Grand Duke of _Tuscany_, by which, says _Kircher_,\nnothing seems more to be meant than the Worship of those Deities which\nwent before the four Seasons of the Year; for seeing the Prosperity of\nthe whole Republic depended on the Plenty of those Things, to which the\nabovesaid Deities were distributed, in the Circle of the four Seasons of\nthe Year, they aptly apply\u2019d the _Lamp_ with four Lights to complete\nthese mysterious Ceremonies; for the _Egyptians_ erected their _Lamps_\nwith so many Lights as the number of that Deity, consecrated to any one,\ncontain\u2019d of Unities. [Sidenote: _Lamp_ with an _Ox\u2019s_ Head.] The _Lamp_\nat Figure the twelfth, with the Head of an Ox, which as _Valerianus_,\nLib. 3. _Hierogl._ plainly demonstrates to be the _Symbol_ of the Earth,\nwas Sepulchral and depicted Hieroglyphically, to show that the Body of\nMan was resolv\u2019d into Earth from whence it was first form\u2019d. [Sidenote:\n_Lamp_ of a wing\u2019d _Sphinx_.] Figure the thirteenth is a _Lamp_ on whose\nSuperficies a wing\u2019d _Sphinx_ grav\u2019d or wrought, which as it was among\nthe _Egyptians_ the _Symbol_ of secret Wisdom, so it denotes that this\n_Lamp_ was plac\u2019d in the Sepulchre of some Learned Man, whose Sayings\nwere wont to be \u00c6nigmatical, and were represented by the Image of a\n_Sphinx_; or perhaps more particularly to denote the _Depositum_ of some\nNoble Poet; for it is the property of a Poet, under the cover of a\nFable, to contain the mysterious Secrets of Divine Matters, and to\nenlighten the hidden Senses of honest Actions, that they may be\nimitated. [Sidenote: _Lamp_ with two beaked _Ships_.] The next _Lamp_ at\nFigure the fourtenth was purchas\u2019d of the _Arabians_, by that excellent\nPhysician _John Baptista Bonagente Vicentinus_, who saw them take it out\nof one of the Caves of the Mummies near the _Pyramids_, and after his\nDeath _Fr. Sanctus a Plebe Sacci_ bought it out of his Collection at\n_Cairo_, and brought it to _Padua_, where he presented it to the most\nillustrious _Sertorio Ursatto_, who afterwards show\u2019d it to _Licetus_,\nand he gave the following Figure and Description of it, _viz._ That it\nhad twelve Lights or Wieks, and on it was represented two beaked Ships\nwith many Oars, as it were mutually going into a hostile Engagement,\nwhich denotes, says _Licetus_, that this _Lamp_ was plac\u2019d in the\nSepulchre either of a certain famous Pirate, Commander of 12 Gallies,\nwith three Oars on a side, and who infested the _Egyptian_ Seas, or, on\nthe contrary, of some Captain who defended their Coasts from their\nEnemies; to which he adds, that this _Lamp_ being but small, and having\n12 large Wieks, it must undeniably have consumed away in a very short\nTime, unless it were fill\u2019d with incombustible Oil. [Sidenote: _Lamp_\nwith a _Dog_\u2019s Head.] By the fifteenth and last Figure of a _Lamp_, on\nthe extremity of whose handle is a Dog\u2019s Head, _Pierius_ and _Ambrosius_\nthink is signify\u2019d, that Men are faithfully to keep their Words and\nTrust in all Things committed to their Charge; and that a Dog\u2019s Head had\na chief Place in Sepulchral _Lamps_, inasmuch as it was the Hieroglyphic\nof a Sexton or _Libitinarius_; for as a Dog by firm and stedfast looking\non, watches and defends the Images both of Gods and Men, so the\n_Libitinarii_ were to keep and look to the _Embalm\u2019d_ Bodies, and all\nThings appertaining thereunto or Funeral Ceremonies.\n\nThus _Licetus_, _Bellori_ and _Kircher_ have given you their Opinions of\nthe Hieroglyphical Signatures and Significations of some _Egyptian\nLamps_, which we have just now mention\u2019d, to which we will add two more\nvery well worth the taking notice of, the one a particular Ceremony of\nburning sweet-smelling _Lamps_ and _Incense_ to the deceas\u2019d Daughter of\nKing _Mycerinus_, and the other a general lighting of _Lamps_ throughout\nall _Egypt_, call\u2019d _The Feast of Lamps_.\n\n[Sidenote: _Lamp_ of _Mycerinus_.]\n\nThe first was instituted by _Mycerinus_, one of the Kings of _Egypt_,\nwho, being depriv\u2019d of Heirs, by the Death of his Daughter and only\nChild, endeavour\u2019d to immortalize her Memory by the most sumptuous\nStructure he could devise: For this end instead of a Subterranean Cave\nor Sepulchre, he erected a very fine Palace, with a Hall in the midst of\nit, beautifully adorn\u2019d with abundance of Statues and Figures. In this\nHall he deposited her Corps in a Coffin made after the similitude of an\nOx in a kneeling posture, and cover\u2019d over with Plates of Gold and a\nPurple-Mantle: The Ox had between its Horns a Sun of massy Gold, and\nbefore it there burn\u2019d a _Lamp_, whose Flames were fed with most\nodoriferous Oils. Round about the Hall stood Perfuming-Pans and Censers,\nwhich continually threw up Clouds of sweet-smelling Odours; but this\nbeing more fully describ\u2019d before, _p._ 200. we will refer you thither\nfor a more particular Account, where it is also lively represented by a\nPlate or Figure.\n\n[Sidenote: _Feast_ of _Lamps_.]\n\nThe second, _viz._ The _Feast of Lamps_, is describ\u2019d by several\nAuthors, tho\u2019 they differ in their Opinions concerning its Origin; some\nwill have it that the _Egyptians_ celebrated this Feast on certain Days\nof the Year, that _Osiris_, or the Sun, might not be wanting to preserve\nthem by his Plenty and Benevolence, therefore they made a Sacrifice of\n_Lamps_, or a general Illumination to him throughout all _Egypt_, by\nreason they thought Fire the best _Symbol_ or representation of the Sun,\nwhom they worshipp\u2019d and call\u2019d _Osiris_, but whom the _Greeks_ term\u2019d\n_Pluto_ or _Vulcan_, which last some think the first Inventor or God of\nFire. Moreover, _Macrobius_ says, _Osiris_ was nothing else but the Sun,\nand _Isis_ the Earth and Nature, made fruitful by him, and Mother of all\nProductions, which are form\u2019d in her Bosom. Others say _Osiris_ and\n_Isis_ were King and Queen of _Egypt_, who reign\u2019d with extraordinary\nmildness, conferring many great Benefits on their Subjects; also that\nthey hindred Men from eating one another as they were formerly wont to\ndo, and taught them Agriculture and the Use of Corn and Wine; moreover\nthat they made excellent Laws, wherefore _Plutarch_ says, from their\nbeing such good _Genii_, they became Gods, as a just Reward to their\nVirtue, and that _Osiris_ was _Pluto_ and _Isis_ _Proserpina_.\n_Herodotus_ in his _Euterpe_ speaks thus of the _Feast of Lamps_, having\ntold us in another place, as _Casalius_ observes, that the _Egyptians_\nwere more religious than all others in the care of their _Lamps_. \u2018But\nwhen they had assembl\u2019d together at _Sais_, the City of Sacrifice, they\ntook their _Lamps_, prepar\u2019d with good Wieks, fill\u2019d with Oil, and\nseason\u2019d with Salt, and in the Evening lighted them in the open Air\nbefore their Houses, burning them all the Night, whence this lighting of\n_Lamps_ came to be call\u2019d a _Feast of Lamps_. Now tho\u2019 all the\n_Egyptians_ might not come to this Convention, yet did they all observe\nthe Night of Sacrifice, and all lighted their _Lamps_, so that they were\nnot only lighted in _Sais_, but also throughout all _Egypt_; but for\nwhat cause this Night obtain\u2019d so much Glory and Honour, a certain holy\nReason is given;\u2019 yet which _Herodotus_ does not declare.\n\n[Sidenote: To what end the _Feast of Lamps_ was instituted.]\n\nSome think the _Egyptians_ were wont to light up these _Lamps_ in the\nNight, to find _Osiris_ out with _Isis_, he being kill\u2019d, as they say,\nby his Brother _Typhon_. Moreover, _Lactantius_ tells us, the Priests\nbeat their Breasts, and lamented with great Howlings, just as _Isis_ did\nwhen she had lost _Osiris_, but rejoyc\u2019d again when they had found him,\nso that from this often loosing and finding him, _Lucan_ thus expresses\nhimself on that Subject:\n\n _Nunquamq; satis qu\u00e6situs Osiris._\n\nAlso by observing this Worship or Celebration of the _Feast of Lamps_,\nthey promis\u2019d themselves great Plenty of all Things; for as _Pausanias_\nrelates, the _Nile_\u2019s beginning to encrease in those Days that they\ncelebrated this Feast to _Isis_, in bewailing _Osiris_, induc\u2019d them to\nbelieve, that the increase of that River, and Inundation of the Fields,\nwas occasion\u2019d only by the Tears which _Isis_ shed for the Death of\n_Osiris_, and some will have _Osiris_ to be the _Nile_, and _Isis_\n_Egypt_.\n\n[Sidenote: The true and sacred _Reason_.]\n\nBut the true and Sacred Reason why the _Egyptians_ celebrated this Feast\nof _Lamps_ with Tears and Lamentations, _Casalius_ thinks to have been\nin Memory of that doleful Night, in which GOD slew all the First-Born of\n_Egypt_, as well Men as Beasts (among whom was _Osiris_) to the end that\nhe might bring the Children of _Israel_ out of that Country; for then\nKing _Pharaoh_ and all the _Egyptians_ rose out of their Beds in the\nmidst of the Night, and lighting their _Lamps_, lamented their slain\nSons, thereby suffering the Sons of _Israel_ to go free out of the Land,\nas appears by _Exodus_ the 12th Chapter and the 12th, 29th, 30th, 31st,\n32d and 33d Verses, where it is thus written: _I the Lord will pass\nthro\u2019 the Land of_ Egypt _this Night, and will smite all the First-Born,\nboth Man and Beast; and against all the Gods of_ Egypt _will I execute\nJudgment. And it came to pass that at Midnight the Lord smote all the\nFirst-Born of_ Pharaoh, _that sat on his Throne, unto the First-Born of\nthe Captive that was in the Dungeon, and all the First-Born of Cattle.\nAnd_ Pharaoh _rose up in the Night, he and all his Servants, and all\nthe_ Egyptians, _and there was a great Cry in all_ Egypt; _for there was\nnot a House where there was not one dead. And he call\u2019d for_ Moses _and_\nAaron _by Night, and said, Rise up, and get you forth from amongst my\nPeople, both you and the Children of_ Israel, _and go, serve the Lord,\nas ye have said. Also take your Flocks and your Herds, as ye have said;\nand be gone, and bless me also. And the_ Egyptians _were urgent upon the\nPeople, that they might send them out of the Land in haste; for they\nsaid, we be all dead Men_. So that this true History of the Nightly\nBewailings of the _Egyptians_, every one over his First-Born that was\ndead, and of their Joy by reason of their being freed from the fear of\nthe Death of their other Children, at GOD\u2019s People going out of their\nLand, was the true occasion why the _Egyptians_ did afterwards celebrate\nit with the _Feast of Lamps_, describ\u2019d by _Herodotus_, and which the\n_Egyptian_ Priests, who conceal\u2019d all their Mysteries under\n_Hieroglyphics_ like to Fables, did to shew the wonderful and miserable\nBewailings of _Isis_ for slain _Osiris_, who some think was the\nFirst-Born of _Pharaoh_. On the contrary, so soon as this Night was\nover, the _Egyptians_ worshipp\u2019d the Rising Sun, with rejoycings and\nleaping about, and a great number of both Sexes, says _Apuleius_,\nappeas\u2019d the Celestial Bodies with _Lamps_, _Torches_ and other kind of\nLights; but the Chief Priest carry\u2019d a very famous burning _Lamp_, not\nlike those commonly us\u2019d at Evening-Banquets, but like to a Golden Boat,\nout of the middle of which issu\u2019d forth a very large and bright Flame.\nBut neither of these _Lamps_ describ\u2019d by _Herodotus_, to wit, that of\n_Mycerinus_, or those us\u2019d at the _Feast of Lamps_, are said to have\nburn\u2019d perpetually, without ever going out, or any addition of new\nMatter being made to them: Nevertheless, some affirm, there have been\nsuch _Lamps_ as endur\u2019d for many Ages, and probably might have been\nperpetual, had they not been accidentally broken or extinguish\u2019d:\n[Sidenote: _Lamp_ of _Tulliola_.] Of these, the most remarkable is that\nwhich _Erasmus Franciscus_ produces out of _Pflaumerus_, _Pancirollus_\nand others, _viz._ That under the Reign of Pope _Paul_ III. in the\n_Appian_ Way to _Rome_, where many of the chief Heathens were formerly\nbury\u2019d, a Tomb was open\u2019d in which there was found the entire Body of a\nvery fair Lady, swimming in a wonderful Liquor which preserv\u2019d it from\nPutrifaction in such manner, that the Face was no ways sunk, but seem\u2019d\nexceeding beautiful and like to the Life it self: Her Hair was yellow,\nwreath\u2019d about with an artificial Ligature, and connected with a Circle\nor Gold-Ring. Under her Feet burn\u2019d a _Lamp_, whose Flame vanish\u2019d upon\nopening the Sepulchre; from some grav\u2019d Marks it appear\u2019d the Body had\nbeen there bury\u2019d above 1500 Years, but whose it was is not yet known,\ntho\u2019 many have suppos\u2019d it to have been the Body of _Tulliola_, Daughter\nof _Cicero_, from this short Inscription said to have been found grav\u2019d\non the Tomb, _viz._\n\n TULLIOL\u00c6 FILI\u00c6 ME\u00c6.\n\nSome say this Body, so soon as it was touch\u2019d, immediately turn\u2019d to\nAshes and disappear\u2019d; but the truth of this Story is very much to be\nquestion\u2019d, [Sidenote: _Refuted._] and if we enquire strictly into each\nparticular Circumstance, it will appear altogether fabulous: For,\n_First_, if it had been kept with any Balsamic Liquor, it could not so\nsoon have turn\u2019d to Ashes, and if it had not been _Embalm\u2019d_, then for\nit to have been kept uncorrupt so many Hundreds of Years, would have\nbeen as great a Miracle as the burning of the _Lamp_. _Secondly_, The\nArgument from the Inscription, that it was the Body of _Tulliola_, is as\ndoubtful as the matter of Fact can be true, for any one never so\nindifferently vers\u2019d in the Monuments of the Antients, will believe it\nought then to have been written in this manner, and according to their\nusual Custom: _M. Tullius Cicero, Terenti\u00e6 Uxori, Tulliol\u00e6 Fili\u00e6_, &c.\nif either the Father had been bury\u2019d there, or had built it for his Wife\nand Children: Also the word _Me\u00e6_ is needless, forasmuch as she was the\nDaughter, not of another but of the Person that built the Tomb for\nhimself and Family; but who it was that either built the Tomb, or was\nFather to the Daughter, the words of the Inscription do not show,\nwhereby they appear in all respects to be, not the Truth and Elegancy of\nthose Times, but meer Novelties and Follies: Besides, it could not be\nany of _Cicero_\u2019s Family (and therefore the Assertion and Title must be\nfalse) because in his Time and long before, the _Romans_ were wont to\nburn all Bodies, and thereby reduce them to Ashes, except those of\nInfants that had not had their Teeth cut, and a few particular Families;\nbut of this number we do not read that _Cicero_ was one who was exempted\nfrom the Flames of the Funeral Pyre. Some therefore who deservedly\nsuspect the Title, will have it to be the Body of _Priscilla_, Daughter\nof _Abascantus_; but whoever it was, _Jud\u00e6us Apella_ thinks it not to\nhave been reduc\u2019d to Ashes by burning, but by the immission of the Air\nor contact of the Body, and that it had without _Embalming_, remain\u2019d\nincorrupt 1500 Years, whereas both Iron and Marble are consum\u2019d in much\nlesser Time. But _C\u00e6lius Rhodiginus_, _Antiq. Lect._ Lib. 3. cap. 24.\nrelates it quite otherwise, _viz._ That it suffer\u2019d not the Injuries of\nTime, by reason of its being condited with Aromatics, until three Days\nafter it was brought into the City, when the Medicament being remov\u2019d or\nvitiated it putrify\u2019d. _Lastly_, This Author as well as _Aresius_,\n_Alexander ab Alexandro_, and _Raphael Volateranus_, who liv\u2019d the same\nTime at _Rome_ that this Tomb is reported to have been found, do not so\nmuch as mention one word of a _Lamp_ found burning, whereas that being a\nThing so very wonderful and miraculous, it could not easily be\nconceal\u2019d, seeing that even common and frivolous Things are so easily\nlistn\u2019d to by such as are desirous of and expect Novelties: Nay\n_Alexander_ plainly enough lays down, that there was no Inscription; and\n_Licetus_ himself does not affirm, that there was any _Lamp_ found\nburning in that Sepulchre, so that as _Ferrarius_ observes, it appears\nto be a meer Invention of _Pancirollus_, who out of an innate desire of\nrelating wonderful Things, and pleas\u2019d with the sweetness of Fables,\nfirst receiv\u2019d it for a Truth, and afterwards communicated it to\nPosterity.\n\nYet was this not so strange and wonderful a _Lamp_ as that of _Pallas_,\n[Sidenote: _Lamp_ of _Pallas_,] which _Martinus_ the Chronologer\nrelates, and to which _Boccatius_, _Philippus Bergomas_ and\n_Volateranus_ assent, _viz._ That in the Year 1501, when _Henry_ III.\nwas Emperor, a Countryman digging deep in the Earth, near the City of\n_Rome_, discover\u2019d a Tomb of Stone, wherein lay a Body so tall, that\nbeing erected, it over-top\u2019d the Walls of that City, and was as entire\nas if it had been but newly bury\u2019d, having a very large Wound on the\nBreast, and a burning _Lamp_ at its Head, which could neither be\nextinguish\u2019d by Wind nor Water, so that they were forc\u2019d to perforate\nthe bottom of the _Lamp_, and by that means put out the Flame. This was\nsaid to be the Body of _Pallas_ slain by _Turnus_, these Verses being\ninscrib\u2019d on the Sepulchre:\n\n _Filius Evandri Pallas, quem Lancea Turni\n Militis occidit_, more suo _jacet hic_.\n Others read it:\u2014\u2014Mole sua _jacet hic_.\n\nThis _Lamp_ is said to have burn\u2019d 2511 Years, and perhaps would have\ncontinu\u2019d so to the end of the World, had it not been broke and the\nLiquor spilt. [Sidenote: _Ridicul\u2019d._] Now as this Story appears very\nfabulous, so _Ferrarius de Lucernis Sepulchralibus_, p. 17. as wittily\nridicules it, thinking it a fitter Tale for an old Grannam in a\nChimney-Corner to quiet a peevish and froward Child with, than for a Man\nof Sense to give credit to; nay, he declares, that for his part, he is\nalmost asham\u2019d to reherse it: Can any one think, says he, that _Pallas_\nwas so tall a Giant as to surmount the Walls of _Rome_, or that any one\nshould be so foolish to measure the Body by the Wall, and not by a\nFoot-Rule, Cubit or Yard? That the Orifice of the Wound should be four\nFoot wide, and proportionably big to his Body, so that a little Man\nmight jump in and out at it? Surely in this Case _Turnus_\u2019s Lance must\nhave been as big as that of _Polyphemus_ or the _Philistian Goliah_\u2019s.\nBesides, if _Pallas_ were but a Lad when he was slain, as the Poet make\nhim, and yet taller than the Turrets of the _Roman_ Walls, what would he\nhave come to if he had liv\u2019d? Would he not, think you, have encreas\u2019d in\nheight \u2019till he had equall\u2019d the Obelisk of the Sun? Besides, it must\nhave been more than an _Egyptian Embalming_ that could have preserv\u2019d a\nBody of that bulk entire for about 26 Ages: Yet, grant all this, the\nPoet says expresly, the Body of _Pallas_ was burn\u2019d and not bury\u2019d. No\nless absurd and barbarous are the Verses of the Inscription, which,\ninstead of being elegant and sublime, are mean and poor, undoubtedly\ncompos\u2019d in some Cottage or Ale-House; for what can be meant by _more\nsuo_, unless he lay in a different posture from what other Bodies are\nwont to do, or by _mole sua_, but his being of an unsizeable bulk?\nHowever both are as ridiculous and foolish as the _Latin_ is trivial.\nNevertheless _Licetus_ endeavours to defend both, alledging by _more\nsuo_ is meant, that there is no other situation of Bodies more proper\nthan lying, either when they are asleep, which is the Emblem of Death,\nor when they are sick, which is the way to it, but what need he then\nmention that which every Body knows? The other words _mole sua_, he\nsays, were to describe the bulk of his Gigantic Body, or else by reason\nthe Ancients thought the Soul tarry\u2019d with the Body in the Sepulchre, or\nwander\u2019d about it, yet could not either stand, sit or lye, as being an\nincorporeal Substance, it was said of his Body, as separated from the\nSoul, and laid up in a Sepulchre, _Mole sua jacet hic_; so that \u2019tis the\nOpinion of this great Philosopher and Critic, that _mole sua_ was added\nto the Verse, lest any one should suspect the Body and Soul of _Pallas_\ndid lye together in the same Cave. As to the _Lamp_, which exceeds all\nFaith and Belief, for it is affirm\u2019d to have burn\u2019d 2611 Years, and that\nwhereas other _Lamps_ were but small, and soon extinguish\u2019d by the\nimmission of Air, or the blast of Winds, this great and contumacious\nFlame, well befitting a Giant, defy\u2019d both the light of the Day or\ndarting of the Sun-Beams, and the rushing in of Air or blasts of Wind,\nand, as they tell you, would have continu\u2019d so for ever, if it had not\nbeen broken, whereas they might have better said, if the Liquor had not\nbeen spilt, seeing it might have been easier extinguish\u2019d, by inverting\nthe _Lamp_, and pouring out that precious Oil, which yielded Aliment to\nthe Eternal Fire; nay every one knows, who has seen these _Lamps_, that\nthey were wont to have several holes at top, wherein they pour\u2019d the\nOil: These are foolish and absurd Stories both committed to Print and\nPosterity, as if they were only to come into the Hands of Boys, or\nCucumber-headed Men, as _Ferrarius_ expresses himself. There are several\nother Relations of this kind, as the Golden _Lamp_ in the Temple of\n_Minerva_ at _Athens_, [Sidenote: _Lamp_ of _Minerva_,] which, says\n_Pausanias_, burn\u2019d a whole Year, and was the workmanship of\n_Callimachus_. [Sidenote: Of _Jupiter Ammon_,] The _Lamp_ of _Jupiter\nAmmon_, which _Plutarch_, _Lib. de Def. Oracul._ speaks of, and which is\naffirm\u2019d by the Priests to have burn\u2019d continually, yet consum\u2019d less\nOil every Year than the former, and tho\u2019 it burn\u2019d in the open Air,\nneither Wind nor Water could extinguish it. A _Lamp_ in the Fane of\n_Venus_, [Sidenote: Of _Venus_,] which St. _Austin_ speaks of, being of\nthe same Nature with the fore-going, unextinguishable either by Wind or\nWater. [Sidenote: A _Lamp_ found at _Edessa_.] A _Lamp_ at _Edessa_,\nthat _Cedrenus_ mentions, which being hid at the top of a certain Gate,\nburn\u2019d 500 Years. Another very wonderfull _Lamp_ was that of _Olybius\nMaximus_ of _Padua_, [Sidenote: _Lamp_ of _Olybius_.] found near\n_Atteste_, which _Scardeonius_, Lib. 1. Class. 3. cap. _ult._ thus\ndescribes: In a large Earthen-Urn was contain\u2019d a lesser, and in that a\nburning _Lamp_, which had continu\u2019d so 1500 Years, by means of a most\npure Liquor contain\u2019d in two Bottles, one of Gold and the other of\nSilver. These are in the Custody of _Franciscus Maturantius_, and are by\nhim valu\u2019d at an exceeding Rate.\n\nAbundance of other _Lamps_ of the like Nature are describ\u2019d by\n_Licetus_, and confuted by _Ferrarius_, whither we refer you; for seeing\nthey are but improbable Stories, and the Fictions of Poets, we think it\nnot worth while to spend our Time in repeating them; but in the next\nplace will proceed to enquire after what manner Authors do suppose\nperpetual burning _Lamps_ to have been made.\n\n[Sidenote: _Lamps_ that have burn\u2019d by a _Divine Power_,]\n\nThese, says _Licetus_, _Kircher_ and others, were order\u2019d divers ways,\n_First_, Miraculously and Preternaturally, as was that at _Antioch_,\nwhich burn\u2019d 1500 Years in an open and public Place, over the Door of a\nChurch, preserv\u2019d by that Divine Power who hath made so infinite a\nnumber of Stars to burn with perpetual Light. _Secondly_, [Sidenote: By\nthe wiles of the _Devil_,] By the wiles of the Devil, who, as St.\n_Austin_ tells us, deceives such a thousand ways, who, out of Curiosity\nand Avarice, consult Oracles or worship false Gods, so that when Men\nsought for the Sepulchres of these Gods, nothing was more easie than for\nthe Devil to represent a flash of Light or Flame to them at their first\nentring into such _Subterranean Caves_. Others assign Natural Reasons\nfor this, as that which Countrymen imagine to be a burning _Lamp_, at\ntheir first finding those _Sepulchres_, may be only a kind of _Ignis\nfatuus_, or pellucid Matter which shines in the dark; [Sidenote: Or from\na _Natural Cause_.] for such glimmering Coruscations are frequently seen\nin Church-Yards and fat marshy Grounds, especially at the breaking up of\nold Tombs, where no Air has been immitted for many Ages. Also Miners\nobserve, that at the first opening of a new Vein of Ore, such flames or\nflashes of Light break forth; yet are these not sufficient Arguments for\ncriticizing Philosophers, for some believe a _Lamp_ may be made with\nsuch Art as to burn perpetually, and others as absolutely deny it,\nalledging that whatever is resolv\u2019d into Vapour or Smoak cannot be\npermanent, but will consume, and the oily Nutriment of a lighted _Lamp_\nis exhal\u2019d into a Vapour, therefore the Fire cannot be perpetual for\nwant of a _Pabulum_. On the contrary, those that defend the possibility\nof making a perpetual _Lamp_, deny that all the Nourishment of kindl\u2019d\nFire must of necessity evaporate into a Damp or Vapour, asserting, that\nthere are things in Nature, which not only resist the force of Fire, and\nare inconsumable by it, but also inextinguishable either by Wind or\nWater: Such as these are some peculiar Preparations of _Gold_, _Silver_\nor _Mercury_; _Naptha_, _Petroleum_, and the like bituminous _Oils_;\nalso _Oil_ of _Camphir_, _Amber_ and _Bricks_; the _Lapis Asbestos seu\nAmianthus_, _Lapis Carystius_, _Cyprius_ and _Magnesius_ and _Linum\nvivum seu Creticum_, &c. of all which in their Order. _First_, They\naffirm such Matter might be prepar\u2019d either of _Gold_, _Silver_, or the\nlike Metal, [Sidenote: Or can be made with _Gold_, _Silver_,] made fluid\nafter a particular manner, and _Gold_ they thought the fittest _Pabulum_\nfor such an inconsumable _Lamp_, because, of all Metals, that wastes the\nleast when either heated or melted, yet what Oily Humidity can that or\nany other Metal afford which will catch Fire and continue its Flame? But\nthat these perpetual _Lamps_, if ever there were any such, were not\nprepar\u2019d of Metals, is sufficiently confuted by _Licetus_, p. 130 and\n132. and by _Ferrarius_, p. 16. tho\u2019 _Licetus_ in another place, _viz._\np. 44. makes mention of a Preparation of Quicksilver purged seven Times,\nthro\u2019 white Sand by Fire, of which, he says, _Lamps_ were made that\nwould burn perpetually; and that this Liquor was variously nam\u2019d by the\nChymists, [Sidenote: Or _Mercury_.] as _Aqua Mercurialis_, _Materia\nMetallorum_, _perpetua Dispositio_, _Materia prima Artis_, _Vitrum\nperenne incorruptumque_, _Oleum Vitri_, and the like. Nevertheless, how\nfabulous soever this may seem, both _Maturantius_ and _Citesius_ aver\nthey firmly believe, that to make a _Lamp_ which will burn perpetually,\nmust of necessity be a Chymical Work, tho\u2019 perhaps not made from any\nPreparation of Metal. [Sidenote: Two _Chymical Experiments_ for making\n_Eternal Fire_.] This appears from the Chymical Experiments of\n_Tritenhemius_ and _Bartholomeus Korndorferus_, who both made\nPreparations for Eternal Fire after the following manner.\n\n[Sidenote: First _Experiment_.]\n\nThe first was thus made: \u211e _Sulphur. Alum. ust. a_ \u2125 iv. sublime them\ninto Flowers to \u2125 ij. of which add of Christalline _Venetian_ Borax\npouder\u2019d \u2125 j. upon these affuse high rectify\u2019d Spirit of Wine and digest\nit, then abstract it and pour on fresh: Repeat this so often \u2019till the\nSulphur melt like Wax, without any Smoak, upon a hot Plate of Brass, and\nthis is for the _Pabulum_, but the Wiek is to be prepar\u2019d after this\nmanner: You must gather together the Threds or Thrums of the _Lapis\nAsbestos_, to the thickness of your middle, and length of your little\nFinger, which done, put them into a _Venice_ Glass, and covering them\nover with the aforesaid depurated Sulphur or Aliment, set the Glass in\nSand for the space of 24 Hours, so hot that the Sulphur may bubble all\nthe while. The Wiek being thus besmear\u2019d and anointed, is to be put into\na Glass like a Scallop-Shell, in such manner, that some part of it may\nlye above the Mass of prepar\u2019d Sulphur; then setting this Glass upon hot\nSand, you must melt the Sulphur, so that it may lay hold of the Wiek,\nand when \u2019tis lighted it will burn with a perpetual Flame, and you may\nset this _Lamp_ in any Place where you please. The way of making the\nother Eternal Fire is thus:\n\n[Sidenote: Second _Experiment_.]\n\n\u211e. _Salis tosti_, lb. j. affuse over it strong Wine-Vinegar, and\nabstract it to the consistency of Oil; then put on fresh Vinegar and\nmacerate and distill it as before. This repeat four Times successively,\nthen put into this Vinegar _Vitr. Antimonii subtiliss. l\u00e6vigat_, lb. j.\nset it on Ashes in a close Vessel for the space of six Hours, to extract\nits Tincture, decant the Liquor, and put on fresh, and then extract it\nagain; this repeat so often \u2019till you have got out all the redness.\nCoagulate your Extractions to the consistency of Oil, and then rectifie\nthem in _Balneo Mari\u00e6_: Then take the _Antimony_, from which the\nTincture was extracted, and reduce it to a very fine Meal, and so put it\ninto a glass Bolthead; pour upon it the rectify\u2019d Oil, which abstract\nand cohobate seven Times, \u2019till such time as the Pouder has imbib\u2019d all\nthe Oil, and is quite dry. This extract again with Spirit of Wine, so\noften, \u2019till all the Essence be got out of it, which put into a _Venice_\nMatrass, well luted with Paper five-fold, and then distill it so that\nthe Spirit being drawn off, there may remain at bottom an inconsumable\nOil, to be us\u2019d with a Wiek after the same manner with the Sulphur we\nhave describ\u2019d before.\n\nThese are those Eternal Lights of _Tritenhemius_, adds _Libavius_\u2019s\nCommentator, which indeed tho\u2019 they do not agree with the Pertinacy of\n_Naptha_, yet these things can illustrate one another. [Sidenote: _Lamp_\nmade with _Naptha_,] _Naptha_ is not so durable as not to be burn\u2019d, for\nit exhales and deflagrates, but if it be fix\u2019d by adding the Juice of\nthe _Lapis Asbestinos_, it can afford Perpetual Fuell, so says that\nLearned Person upon this Matter. Moreover, _Naptha_ is a sort of\n_Bitumen_ so very hot, that it presently burns every Thing it adheres\nto, nor is it easily extinguish\u2019d by any moist Thing; and _Pliny_ says\nit has such Affinity with Fire, that it presently leaps to it wherever\nit finds it. Thus \u2019tis reported _Glauca_ was burnt by _Medea_, when she\ncame to Sacrifice, for approaching the Altar the Fire immediately caught\nhold of her: This was because _Jason_, being in Love with _Glauca_, the\nDaughter of _Creon_ King of _Corinth_, had forsaken _Medea_, when she to\nbe reveng\u2019d on that Princess, wetted her Vail and Crown with _Naptha_,\nby which means she might be the sooner set on Fire, as _Plutarch_ has it\nin the Life of _Alexander_ the Great. Thus as _Naptha_ is very\ninflamable and ready to catch Fire, so is it not easily extinguish\u2019d\neither by Wind or Water, but burns more violently if cast into the\nWater, or agitated by the Wind. Of this kind also are some other sorts\nof _Bitumen_, such as _Petroleum_, _Amber_, _Camphir_, &c. therefore may\nbe proper Ingredients for these sorts of _Lamps_ we are speaking of. Now\nin _Egypt_ there were many Places full of _Bitumen_ and _Petroleum_, as\n_Bellonius_, _Radzivillus_, _Vall\u00e6us_, _Burattinus_, and other Searchers\ninto _Egyptian_ Antiquities testifie, which were constituted by the\nhidden Counsels of Nature, with an inexhaustible store of Matter;\nwherefore the Learned among them, who were great Naturalists, having\ndiscover\u2019d these bituminous Wells or Fountains, [Sidenote: With liquid\n_Bitumen_ or _Petroleum_.] laid from them secret Canals or Pipes to the\nSubterranean Caves and Sepulchres of the Dead, where, in a convenient\nPlace, they set a _Lamp_ with a Wiek of _Asbestos_, which was constantly\nmoisten\u2019d and supply\u2019d with Oil by means of this Duct from the\nafore-said Places: Seeing therefore the flowing of the Oil was\nperpetual, and the Wiek of _Asbestos_ inconsumable, it must of necessity\nfollow, that the Light also endur\u2019d perpetually. And that this was so,\n[Sidenote: Confirm\u2019d by _Schiangia_.] fully appears from what\n_Schiangia_ an _Arabian_ Author relates in his History of the memorable\nThings of _Egypt_, in much the same Words as follow: \u2018There was a Field\nin _Egypt_ whose Ditches were full of Pitch and liquid _Bitumen_, whence\nthe Philosophers knowing the force of Nature, dug some Canals to their\nSubterranean _Crypt\u00e6_, where they set a _Lamp_, which was joyn\u2019d to the\nafore-said Canals, and which having a Wiek of incombustible Flax, by\nthat means being once lighted, it burn\u2019d perpetually by reason of the\ncontinual afflux of _Bitumen_, and the incombustible Wiek.\u2019 The same\nthing might perhaps be effected with _Naptha_, which flow\u2019d at _Mutina_\nin _Italy_, as also with _Petroleum_ and _Sicilian Oil_. [Sidenote: And\nbeliev\u2019d by _Kircher_, &c.] This _Kircher_ and several others are of\nOpinion is the true way of making _perpetual Lamps_, seeing it is a\nThing purely natural, where such Bituminous Oils do abound, and has no\nother difficulty in it, but preparing the Wiek of _Asbestos_, or the\nlike, which comes next under our Consideration.\n\n[Sidenote: _Lapis Asbestos._]\n\nFirst _Asbestos_, call\u2019d by the _Greeks_ \u1f0c\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03c2, i. e.\n_inextinguibilis_, a kind of Stone, which being set on fire, cannot be\nquench\u2019d, as _Pliny_ and _Solinus_ write. _Albertus Magnus_ describes it\nto be a Stone of an Iron colour, found for the most part in _Arabia_,\nand of such strange Virtue, as was manifest in the Temples of the\nHeathen Gods, that being once lighted it was never to be extinguish\u2019d,\nby reason of some small quantity of oleaginous Moisture, which was\ninseparately mix\u2019d with it, and which being inflam\u2019d cherish\u2019d the Fire:\nNow could any expert _Chymist_ rightly extract this indissoluble Oil, we\nneed not question but it would afford a perpetual _Pabulum_ for these\n_Eternal Lamps_ which the Ancients boast of; but many Experiments of\nthat kind have been made in vain, some affirming, [Sidenote: Its _Oil_.]\nthe Liquor chymically extracted from that Stone was more of a watry than\noily Nature, and withal so f\u00e6culent, that it was not capable to receive\nFire and exist. Others again have said, that this Oil was of so thick\nand solid a Substance that it would hardly flow, and for the most part\nburn\u2019d not at all or but very indifferently, emitting no Flame, or if it\ndid, it shone not with a bright splendor, but cast up thick and dark\nFumes, whereas on the contrary, those _Lamps_ of the Ancients, which\nburn\u2019d so many Ages, yielded a clear and bright Flame without any Smoak\nto soil the Vessel and circum-ambient Places, and which in time might\nboth obscure, stop up and put out the Light: Hence _Kircher_ is of\nOpinion, that tho\u2019 the Mistery of extracting this Oil be not\nimpracticable, yet it is very difficult to be attain\u2019d to by any Humane\nArt, and as _Ferrarius_ also observes, that as the Stone _Asbestos_, if\nonce lighted is inextinguishable, so much more must its Oil be both\nincombustible and inextinguishable, wherefore it does not appear that\nthe _Lamps_ of the Ancients were made either of one or the other, seeing\nfor the most part they are said to have gone out immediately on the\nopening of the Sepulchre where they were plac\u2019d.\n\n[Sidenote: _Asbeston seu Asbestinum._]\n\n_Secondly_, The very same is said of _Asbeston sive Asbestinum_, which\nthe _Greeks_ call \u1f0c\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03bd, i. e. _inextinguibile, & est genus Lini quod\nIgnibus non absumitur_, a kind of Flax of which they made Cloth that was\nto be cleans\u2019d by burning, as Tobacco-Pipes are. _Pliny_ calls it _Linum\nvivum_ and _Indian_ Flax, and says it was so dear it was esteem\u2019d equal\nto Pearl and Precious Stones, for it was hard to be met with, and then\nvery difficult to be woven, by reason of the shortness of it. Also he\ntells us the Bodies of Kings were wont to be wrapp\u2019d in this sort of\nCloth, when they were to be burn\u2019d, to the end the Ashes might be\npreserv\u2019d unmix\u2019d from those of the _Funeral Pile_, in order to the\nlaying them up in Urns, as the Custom then was when they burn\u2019d their\ndead Bodies. Moreover _Pliny_ says, he saw some Napkins of this sort of\nCloth in his Time, and was an Eye-Witness of the Experiment of purifying\nthem by Fire.\n\nOne _Podocattarus_, a _Cyprian_ Knight, who wrote _de Rebus Cypriis_ in\nthe Year 1566, had both Flax and Linnen of this kind with him at\n_Venice_, which _Porcacchius_ says, in his Book of _Antient Funerals_,\nhe and many others that were with him, saw at that Knight\u2019s House. Also\n_Ludovicus Vives_ saw a Towel of this kind at _Lovain_ in _Brabant_, and\nseveral Wieks of it at _Paris_, as he himself relates in his Commentary\nupon St. _Austin_\u2019s Treatise _de Civitate Dei_. Likewise _Baptista\nPorta_, says he saw the same thing at _Venice_ in the hands of a\n_Cyprian_ Woman, and which he terms _Secretum optimum, perpulchrum &\nperutile_, a very useful, beautiful and profitable Secret. Several other\nAuthors testifie they have seen the same, but _Henricus Salmuthius_, in\nhis Commentary upon _Pancirollus_, p. 16. will have this sort of Linnen\nto be call\u2019d _Asbestinum_, from its likeness to Chalk, which he says the\n_Greeks_ term\u2019d \u1f0c\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03bd, for as that is wont to be purify\u2019d by Fire, so\nis this Linnen made clean and white by burning. [Sidenote: Two\n_Objections_ against this _Asbeston_.] Now the chief Objections\n_Ferrarius_ makes against _Pliny_\u2019s Account of this incombustible and\ninextinguishable Flax are, first, That if Wieks had been made of it,\nthey would never have been consum\u2019d or extinguish\u2019d, or when once the\nFuneral Pile was lighted, the incombustible Linnen, wherein the Bodies\nwere wrapp\u2019d, as also the Napkins and Towels, which Authors mention,\nwould never have been quench\u2019d, but have burn\u2019d perpetually, whereas, he\nsays, this kind of Linnen burn\u2019d only so long as either Grease, Fat, or\nthe like _Sordes_ afforded the Flame a _Pabulum_, wherefore that being\nconsum\u2019d which had occasion\u2019d the Spots or Dirt, the Linnen appear\u2019d\nmore white and clean than if it had been wash\u2019d with Water and Soap.\nFrom this it appears also that those Funeral Shrouds of Kings, often\nmention\u2019d in Authors, burn\u2019d only so long upon the Pile as the Fat or\n_Sanies_ of the Body afforded Aliment, and when that fail\u2019d, the Flame\nceas\u2019d likewise; for otherwise, if this sort of Flaxen Linnen had been\ninextinguishable, as _Salmuthius_ seems to imply by the word \u1f0c\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03bd,\nhow could those Napkins or Funeral Shrouds, when once burn\u2019d, be ever\nhandl\u2019d or made use of any more without burning whatever they came near\nor touch\u2019d? The second Objection is taken from _Pliny_\u2019s own Words, who\ntells us, this sort of Flax was very scarce and of great Price, being\npreserv\u2019d for the Kings of that Country only, so that \u2019tis highly\nprobable the _Egyptians_ might make use of another sort of Cloth,\n[Sidenote: _Lapis Amiantus._] made of the Stone _Amiantus_, for burning\ntheir Bodies, and which, _Pliny_ says, they had the Art of Spinning at\nthat Time. _Plutarch_ also assures us that in his Time there was a\nQuarry of that Stone in the Island of _Negropont_, and that the like was\nto be found in the Isle of _Cyprus_, _Tines_, and else-where. Moreover,\n\u2019tis the common Opinion of the Learned, that both Funeral Shrouds or\nSheets, Table-Cloths, Napkins and the Wieks of the Perpetual _Lamps_ of\nthe Ancients, were made of this _Lapis Amiantus_, which Linnen, _&c._\n_Porcacchius_ and _Ludovicus Vives_ have particularly spoken of before:\nBesides, as _Dasamus_ relates, the Emperor _Constantine_ caus\u2019d Wieks to\nbe made of this Flax for those _Lamps_ which burn\u2019d perpetually in his\nBathing Place, and _Agricola_ affirms, that both Napkins, Table-Cloths,\n_&c._ were made at _Rome_, and at _Vereberge_ in _Bohemia_, of this\n_Lapis Amiantus_, which instead of washing when dirty, they were wont to\ncleanse and purifie by Fire. The best sort of this Stone was to be had\nin _Cyprus_ and _India_, from the former of which Countries it came to\nbe call\u2019d _Lapis Cyprius_ and _Linum Cyprium_; [Sidenote: _Lapis\nCyprius_ and _Linum Cyprium_.] but of late there has been very good\nfound in some Mines of _Italy_, of which see _Philosophical Transact._\nNo. 72. This Stone being beaten with a Hammer, and the Earth and Dust\nshaken out, appears like to Flax with its Filaments, and then is spun\nand woven into Cloth, which Art, says Dr. _Grew_ in his Description of\nthe Rarities in _Gresham_-College, as well as the Use is thought to be\nutterly lost, tho\u2019 it be not really so; for _Septalius_ in his _Mus\u00e6um_\nhas or lately had, both Thread, Ropes, Paper and Net-work, all made of\nthis Flax, and some of them with his own Hand. But _Grew_ seems to make\n_Asbestinus Lapis_ and _Amiantus_ all one, and calls them in _English_\nthe _Thrum-Stone_; he says it grows in short Threads or Thrums, from\nabout a quarter of an Inch to an Inch in length, parallel and glossy, as\nfine as those small single Threads the Silk-Worm spins, and very flexile\nlike to Flax or Tow. There are several pieces of this kind in the\naforesaid _Mus\u00e6um_, both white and green, of which the latter has the\nlongest Threads and the most flexile.\n\nOthers think the Funeral Shrouds, wherein the dead Bodies of Kings were\nburn\u2019d, as also the Wieks of those Perpetual _Lamps_ were made of the\n_Lapis Carystius_, [Sidenote: _Lapis Carystius._] a Stone so call\u2019d from\nthe City _Carystos_, and which signifies, _Ardens Tela, quod ex Lapide\nCarystio texeretur; Tela cujus sordes Igne purgabantur_. The Inhabitants\nkemb\u2019d, spun and wove this downy Stone into Mantles, Table-Linnen and\nthe like, which when foul they purify\u2019d again with Fire instead of\nWater, as _Mattheus Raderus_ mentions in his Comment on the 77th Epigr.\nof the IX. Book of _Martial_. Also _Pausanias_ in _Atticis_, and\n_Plutarch_ Lib. _De Oraculorum defectu_, deliver that the Wieks of\n_Lamps_ made hereof, and burn\u2019d with Oil, never consum\u2019d, tho\u2019 the\nlatter says the Stone was not to be found in his Time. [Sidenote: _Linum\nCarpasium._] Others say it was the _Linum Carpasium_ which was apply\u2019d\nto all these Uses, so call\u2019d _a Carpaso, Cypri Urbe_, and that Linnen\nmade thereof was call\u2019d _Carbasa_, which _Solinus_ says, would endure\nFire without consuming. Sometimes also \u2019tis call\u2019d _Linum Cyprium_,\n[Sidenote: _Cyprium._] of which kind of Flax it was made, and they\nreport the before-mention\u2019d _Podocatterus_, a _Cyprian_ Knight, shew\u2019d a\npiece of it to the _Venetians_, and which he cleans\u2019d by burning in the\nFire. _Franciscus Ru\u00e6us_, _Albertus Magnus_, _C\u00e6lius Rhodiginus_,\n_Camillus_, _Leonardus_, _Isiodorus_, and many other famous Writers\nalledge, if a Wiek be made of this kind of Flax, it will not consume\nwith Fire, and _Pausanias_ particularly says, the Wiek of the Golden\n_Lamp_ of _Minerva_ was made hereof. Much like this, if not directly the\nsame, was the Flax call\u2019d _Linum Creticum_; [Sidenote: _Creticum._] for,\nas _Solinus_ asserts, those _Carbasa_, that would endure the Fire, were\nmade in _Crete_. Also _Strabo_ says this _Linum Creticum_ was made out\nof a Rock, beaten into Threads, and the Earthy Matter shaken out, after\nwhich \u2019twas kemb\u2019d and woven into Cloth which was not to be consum\u2019d,\nbut might be cleans\u2019d by burning.\n\nOther Authors say inconsumable Cloth, and the Wieks of Perpetual _Lamps_\nwere made of the Stones _Magnesia_, _Alumen Sciscile_, and the like;\n[Sidenote: _Magnesia_, _Alumen Sciscile_, &c.] but whether under\ndifferent Denominations one thing might be meant, I can by no means\npretend to determin, altho\u2019 _Hieronymus Mercurialis_ thinks Linnen made\nof the _Lapis Carystius_ to be the same which _Pliny_ calls _Linum\nvivum_, _Pausanias_, _Carpasium_, _Solinus_, _Carbasum_, _Zoroaster_,\n_Bostrichitem_, others _Corsoidem_, some _Poliam_ or _Spartopoliam_, and\nthe common People _Villam Salamandr\u00e6_. Tho\u2019 after all, the Ancients\nmight very probably have some other Invention for burning Bodies, such\nas to set them on the Fire in a Coffin of Stone, Brass or Iron, from\nwhence it was very easie to gather the Ashes and Bones that were not\nconsum\u2019d; and as for the _Lamps_ some are of Opinion they had no Wieks\nat all: Among these was _Licetus_, who believes the antient _Lamps_\nwanted Wieks, because few or none of them have been found, and\n_Ludovicus Vives_ is the only Person that affirms he has seen any; but\nthis is nevertheless a conjectural Opinion, since they might have been\ndestroy\u2019d either by Time, Fire or any other Accident. However, he at\nleast affirms the Wiek of a _Lamp_ not to be absolutely necessary\ntowards its burning, by reason _Camphir_, _Naptha_, _Oil of Bricks_,\nliquid _Bitumen_, and the like, will for the most part take Fire without\nany addition of a Wiek. _Ferrarius_, on the contrary, does not deny but\nrather confirm the use of Wieks, making the Question dubious, [Sidenote:\nWhether the _Perpetuity_ of a _Lamp_ proceeded from the _Oil_ or\n_Wiek_.] whether the perpetuity of Light in _Lamps_ proceeded mostly\nfrom the Oil or Wiek? If from the Oil, says he, why did they generally\ngo out upon the admission of Air into the Sepulchre at its first\nopening? For Air or a gentle gale of Wind is not commonly found\nprejudicial to the flame of Oil, but only violent Blasts or Storms,\nwhich if absent, the Flame or Light will continue so long as the Aliment\nlasts. But how then came the _Lamps_ of _Minerva_, _Pallas_ and others\nnot to be extinguish\u2019d by the rushing in of Wind or sprinkling of Dust,\nand only by breaking the _Lamp_? Surely there must needs have been two\nkinds of inconsumable Oil, one which fear\u2019d any admission of Air, and\nanother which defy\u2019d the most violent storms of Rain or Wind; or perhaps\none might be the effect of an Oil-_Lamp_ without any Wiek, and the other\nof a _Lamp_ which had both Oil and Wiek, which certainly must have been\nthe most permanent. For grant there are some Oils so spirituous and\ninflammable, that they will of themselves catch Fire at a great\ndistance, yet must these needs be too volatile to occasion a _Lamp_ to\nburn perpetually, unless they are fix\u2019d with some more permanent Matter,\n[Sidenote: Both _Wiek_ and _Oil_ in a _Lamp_.] and then they cannot be\nso easily lighted without a Wiek; neither can we understand how it\nshould burn so above the _Lamp_, unless the Flame be supported by a\nlittle Cord or Wiek, the Vehicle of the Oil: Besides, What can that\nlittle _Foramen_ at the Beak of all the _Lamps_ mean, but only to thrust\nthe Wiek and Light out at? \u2019Tis plain therefore they had Wieks, but what\nthey were made of, whether of _Asbestos_, _Amiantus_, or any of the\nbefore-mention\u2019d Things, is somewhat difficult to decide; forasmuch as\nthey being reported both to have been inconsumable and inextinguishable,\nwhen once lighted, they must needs have burn\u2019d perpetually, and\nconsequently the _Lamps_ have had no occasion for any Oil; but this is\ncertainly false, for both the _Lamps_ and _Funeral Shrouds_ burn\u2019d only\nso long as there was any Oil, Fat, or oleaginous Moisture remaining,\nwhich being consum\u2019d they likewise ceas\u2019d, yet might perhaps remain\nunconsum\u2019d, but that without any Flame. However, we must not deny there\nwere any Wieks in _Lamps_, because they could not, as most are of\nopinion, continue to burn of themselves without any oily inflammable\nMatter, but rather all believe both the Oil and Wiek had a Virtue to\nassist each other, and on the contrary could not burn separately for any\nduration or considerable Time. But some have thought quite otherwise of\nthis matter, _viz._ That what Country-Peasants imagine they see at the\nfirst breaking up of such Sepulchres are only the sudden irradiations\nand reflections of the Sun in those dark Caves, or else some sparks of\nLight rais\u2019d by the percussion or attrition of their Iron-Tools against\nthe Stones, a glimmering Vapour of the Earth, or the like Appearances,\nwhich being heightn\u2019d by the strength of their prepossess\u2019d Fancy, they\neasily take to be one of the Perpetual _Lamps_ of the Ancients, which\nhad burn\u2019d \u2019till then, but was immediately extinguish\u2019d upon the rushing\nin of the Air, or accidental breaking of the _Lamp_. But _Gutherius_\nthinks the contrary; he imagines it was some Liquor or Pouder which took\nfire at the entring in of the Air: And _Johan. Sigism. Elholtius_, in\nhis Observations _de Phosphoris_, p. 9. obs. 2. Sect. 4. compares his\nliquid _Phosphorus_ or _Cold Fire_, as he terms it, with the _Lamps_ of\nthe Ancients in these Words: [Sidenote: _Perpetual Burning Lamp_ thought\nto be liquid _Phosphorus_.] _Plura circa_ frigidum _hunc_ Ignem\n_Ph\u0153nomina hactenus non observavimus, in posterum tamen istis\nexperimentis plus oper\u00e6 sumus impensuri, & postea communicaturi.\nProfecto, si conjectura quorundam de_ Lucernis Veterum _Sepulchralibus\nvera est, quod scilicet non Mille vel amplius Annos illa arserint, sed\nquod apert\u00e6 demum ardere c\u00e6perint, tum utique ab Oleo illo Antiquorum,\nnon multum obfuerit hic_ Phosphorus liquidus. _Qui enim quiescens &\nobturatus haud nitet, apertus & inter aperiendum motus, corruscare atque\nflagrare incipit: restaurat\u00e6q; hoc pacto forent Lucern\u00e6 ill\u00e6, multis\nretro Seculis inter_ Deperdita _ab omnibus relat\u00e6_. _We have not\nhitherto observ\u2019d more_ Ph\u0153nomena _concerning this_ Cold Fire,\n_nevertheless intend for the future to spend more Time and Labour in\nthese Experiments, and then will communicate them to the Public. But\nsurely if a certain Conjecture concerning the_ Lamps _of the Ancients be\ntrue_, viz. _That they burn\u2019d not a Thousand or more Years, but at\nlength when they came to be discover\u2019d began to burn, then certainly\nthis liquid_ Phosphorus _cannot differ much from that Oil of the\nAncients, which lying quiet and stopp\u2019d up, hardly shines; but being\nopen\u2019d, in the motion of opening begins to corruscate and burn, and\nafter this manner those_ Lamps _would be restor\u2019d, which are related by\nall to have been lost for many Ages_.\n\n[Sidenote: _Licetus_\u2019s Opinion that a _Perpetual Lamp_ may be made.]\n\nNevertheless, _Licetus_ endeavours to persuade us that a _Pabulum_ for\nFire may be given with such an equal Temperament, as cannot be consum\u2019d\nbut after a long Series of Ages, and so that neither the Matter shall\nexhale but strongly resist the Fire, nor the Fire consume the Matter,\nbut be restrain\u2019d by it, as it were with a Chain, from flying upward.\nThis, says Sir _Thomas Brown_ in his _Vulgar Errors_, p. 124. speaking\nof _Lamps_ which have burn\u2019d many Hundreds of Years, included in close\nBodies, proceeds from the Purity of the Oil, which yeilds no fuliginous\nExhalations to suffocate the Fire; for if Air had nourish\u2019d the Flame,\nthen it had not continu\u2019d many Minutes, for it would certainly in that\ncase have been spent and wasted by the Fire.\n\nBut the Art of preparing this _inconsumable Oil_ is lost, having\nperish\u2019d long since, as _Pancirollus_ assures us, but neither he nor any\nother Learned Man has given us any convincing Proof that there ever was\nsuch a Thing, but only think to amuse us with a wonderful Art, and then\ntell us only it is quite lost. And for my part I cannot see hitherto\nthat all that has been wrote or said on this Subject is sufficient to\nprove there ever was any such Thing, and much more that it ever could be\nmade. _Licetus_, who has argu\u2019d most on this Head, is confuted by\n_Aresius_, and in a word, all that can be alledg\u2019d is, that if this Art\nbe not impossible to be effected, it is nevertheless as difficult to be\nattain\u2019d to, by any Human Invention, as the _Perpetual Motion_ or\n_Philosophers Stone_, therefore I shall not trouble my Thoughts any\nfarther about these _Lamps_, but only look on them as so many\n_Hieroglyphics_ or Symbols of the _Immortality_ of the _Soul_, and\nheartily pray that we may not want _Oil_ in our _Lamps_ when the\n_Bridegroom_ shall come, but be prepar\u2019d to enjoy _Eternal Light_ with\nhim, which is the devout Prayer of,\n\n _SIR_,\n\n _Your most Obliged_\n\n _Humble Servant_,\n\n Thomas Greenhill.\n\n\n _FINIS._\n\n\n\n\n A\n CATALOGUE\n OF\n Authors quoted in this Book.\n\n\n A.\n\n _Absyrtus._\n _Cl. \u00c6lianus._\n _A\u00ebtius._\n _Agellius._\n _Albertus Leoninus._\n _Albertus magnus._\n _P. Alpinus._\n _D. Ambrosius._\n _Ammianus Marcellinus._\n _Apella Jud\u00e6us._\n _Petr. Appianus._\n _Appion._\n _Apuleius._\n _Aretius._\n _Aristoteles._\n _Aristides._\n _Arnobius._\n _Artemidorus._\n _Athenagoras._\n _Athen\u00e6us._\n _D. Augustinus._\n _Avicenna._\n _Aurelius._\n _M. Aurelius Antoninus._\n _Sext. Aurelius Victor._\n\n\n B.\n\n Lord _Bacon_.\n _Rob. Baronius, Cardinalis._\n _Barthius._\n _Tho. Bartholinus._\n _Bartholom\u00e6us._\n Sir _John Beaumont_, Kt.\n _Bellonius._\n _Bellori._\n _Phil. Bergomas._\n _Joh. Bilsius._\n _Steph. Blancardus._\n _Boccatius._\n _Ol. Borrichius._\n _Bossuet._\n _Botio._\n Sir _Tho. Brown_, Kt.\n Dr. _Edw. Brown_.\n _M. Corneille le Bruyn._\n _Tit. Liv. Burattinus._\n _Gilb. Burnet_, D. D.\n _Joan. Buxtorfius._\n\n\n C.\n\n _C\u00e6lius Rhodiginus._\n _Joh. Calvin._\n _Camden._\n _Camerarius._\n _Camillus._\n _Jac. Capellus._\n _Hier. Cardanus._\n _Joan. Bapt. Casalius._\n _Casimirus._\n _Cedrenus._\n _Gabr. Clauderus._\n _Clemens Alexandrinus._\n _Cl. Claudianus._\n _William Clark._\n _Herm. Conringius._\n _Cornelius Celsus._\n _Joan. Chrysostomus._\n _Chytr\u00e6us._\n _M. T. Cicero._\n _Franc. Citesius._\n _Val. Cordus._\n _Joan. Cost\u00e6us._\n _Tho. Creech._\n _Q. Curtius._\n\n\n D.\n\n _Delachampius._\n _Mart. Delrius._\n _Democritus._\n _Demosthenes._\n _Diodorus Siculus._\n _Dionysius Halicarnass\u00e6us._\n _Ped. Dioscorides._\n _Joh. Dryden._\n\n\n E.\n\n Bishop of _Ely_.\n _Joan. Sigism. Elholtius._\n _Eratosthenes._\n _Sebast. Ericius._\n _Mich. Etmullerus._\n _Euripides._\n _Eusebius._\n\n\n F.\n\n _Pet. Faber._\n _Firmianus._\n _Erasm. Franciscus._\n _Wolfg. Franzius._\n\n\n G.\n\n _Cl. Galenus._\n _Aulus Gellius._\n _B. Gerhard._\n _Conr. Gesnerus._\n _Sax. Grammaticus._\n _Joh. Greaves._\n _Gretserus._\n _Hug. Grotius._\n _Andr. Gryphius._\n _Antonio de Guevara._\n _Claude Guichard._\n _Melch. Guilandius._\n _Gutherius._\n _Lil. Gyraldus._\n\n\n H.\n\n _Joan. Henr. Heideggerus._\n _Heliodorus._\n _Henshaw._\n _M. Joan. Herbinius._\n _Herodotus._\n _Hermolaus Barbarus._\n _Pet. Heylin._\n _Hippocrates._\n _Aul. Hirtius._\n _Homer._\n\n\n I.\n\n _Jacobonus._\n _Iamblichus._\n _Jarchas._\n St. _Jerome_.\n _Josephus._\n _Isiodorus._\n _Isocrates._\n _Justinus._\n _Juvenalis._\n\n\n K.\n\n _Athan. Kircher._\n _Joan. Kirkmannus._\n _Barth. Korndorferus._\n _Kornmannus._\n\n\n L.\n\n _Lactantius._\n _Langius._\n _Wolfg. Lazius._\n _Lampridius._\n _Leander._\n _Leo Africanus._\n _Leonardus._\n _Andr. Libavius._\n _Phil. Libertus._\n _Fortun. Licetus._\n _Just. Lipsius._\n _T. Livius._\n _Lucanus._\n _Lucianus._\n _Lucretius._\n _Nich. Lyranus._\n\n\n M.\n\n _Macrobius._\n _Maimonides._\n _Sim. Maiolus._\n _Manetho._\n _Martialis._\n _Martinus._\n _Franc. Maturantius._\n _Matthiolus._\n _Andr. Maurocenus._\n _Pomp. Mela._\n _P. Menestrier._\n _Minutius Felix._\n _Hieron. Mercurialis._\n _Joh. Milton._\n _Bened. Ar. Montanus._\n\n\n N.\n\n _Joan. Nardius._\n _Natalis Comes._\n _Greg. Nazianzen._\n _Nicephorus Callistus._\n _Joan. Nicolaius._\n _Nubiensis Geographia._\n\n\n O.\n\n _Origen._\n\n\n P.\n\n _Pet. Pais._\n _Guid. Pancirollus._\n _Onuph. Panvinus._\n _Pausanias._\n _Louis Penicher._\n _Petronius Arbiter._\n _Philostratus._\n _Philoxenes._\n _Pierius._\n _Pflaumerus._\n _Plato._\n _Plautus._\n _Plinius._\n _Plutarchus._\n _Podocatterus._\n _Tho. Porcacchius._\n _Porphyrius._\n _J. Bap. Porta._\n _Proclus._\n _Prosper Alpinus._\n _Aur. Prudentius._\n _Ptolom\u00e6us._\n\n\n Q.\n\n _Joan. Andr. Quenstedt._\n\n\n R.\n\n _Matth. Raderus._\n _Jo. Raius._\n _Radzivillus._\n _Rhasis._\n _C\u00e6l. Rhodiginus._\n _Andr. Rivetus._\n _Hier. Ruscellius._\n _Fran. Ru\u00e6us._\n _Frid. Ruysh._\n\n\n S.\n\n _Cl. Salmasius._\n _Alph. Salmeron._\n _Henr. Salmuthius._\n _Sanctius._\n _Sanchuniathon._\n _Sandys._\n _Santorellus._\n _Saturnius._\n _Saxo Grammaticus._\n _Jul. C\u00e6s. Scaliger._\n _Bernardin. Scardeonius._\n _Mich. Schatta._\n _Schiangia._\n _Joan. Schroderus._\n _Seleucus._\n _Seneca._\n _Serapion._\n _Servius._\n _Cabr. Sionita._\n _Silius Italicus._\n _Solinus._\n _Sopranes._\n _P. Statius._\n _Spartianus._\n _Nich. Steno._\n _Suetonius._\n _Suidas._\n _Sulpitius Severus._\n _Joh. Swammerdam._\n\n\n T.\n\n _Corn. Tacitus._\n _Alex. Tassonius._\n _Tatian._\n Father _Telles_.\n _William_ Arch-bishop of _Tyre_.\n _Theophrastus._\n _Thevenot._\n _Tolosanus._\n _Alphons. Tostatus._\n _Joan. Trithemius._\n\n\n V.\n\n _Valerianus._\n _Valerius Maximus._\n _Vall\u00e6us._\n _Vanslebius._\n _Varro._\n _Rich. Verstegan._\n _Joan. Veslingius._\n _P. Virgilius Maro._\n _Polyd. Vergilius._\n _Fl. Vopiscus._\n _Raph. Volaterranus._\n\n\n W.\n\n _Weever._\n _Ol. Wormius._\n\n\n X.\n\n _Xenophon._\n _Xiphilinus._\n\n\n Z.\n\n _Zoroaster._\n _Zosimus._\n\n\n\n\n THE\n TABLE\n\n\n A.\n\n _Abel-mizraim_, 283.\n\n _Abiit, non obiit_, why writ on Tombs, 55.\n\n _Abraham_\u2019s Burying-place, 8.\n\n _Absalom_, how buried, 52.\n\n \u2014\u2014 his Pillar, _ibid. &_ 86.\n\n _Achan_ and King _Ai_ buried under a Heap of Stones, 51.\n\n _Acherusia_, 301.\n\n _Achilles_ feared Sea-burial, 48.\n\n _Act_ of Burial, 72, 82.\n\n _Adam_, where buried, 8.\n\n _\u00c6neas_, why called by the Name of _Pious_, 34.\n\n \u2014\u2014 afraid of Sea burial, 45.\n\n \u2014\u2014 took care of Sepulture, 43.\n\n _Agues_ malignant, 165.\n\n _\u00c6thiopians_, how they _Embalm_, 63.\n\n _Air_ and _Water_ of _Egypt_ both very good, 158.\n\n _Air_ of _Egypt_, very hot, 146.\n\n \u2014\u2014 \u2014\u2014 cool\u2019d by the _Nile_, and Annual Winds, _ib._\n\n \u2014\u2014 \u2014\u2014 moist, prejudicial to _Embalming_, 151.\n\n \u2014\u2014 \u2014\u2014 unequal, bad for _Embalming_, 159.\n\n _Air_ poisoned, 13.\n\n \u2014\u2014 moist, infected by a putrid Carcass, 14.\n\n _Alexander_ very careful of his _Sepulture_, 42.\n\n \u2014\u2014 his Burial, 217, 218, 219, 220.\n\n \u2014\u2014 made a magnificent _Funeral_ for his Horse _Bucephalus_, 30.\n\n _Alexandria_, 211.\n\n \u2014\u2014 eminent for the Liberal Sciences, 215.\n\n \u2014\u2014 how industrious and flourishing, 235.\n\n \u2014\u2014 its Earth full of _Nitre_, 220.\n\n _Aloes_, what meant by that Word in _Embalming_, 253.\n\n \u1f08\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b5\u03c2, 185.\n\n _Amiantus Lapis_, 360.\n\n _Anatomy_, why so called, 180.\n\n \u2014\u2014 its _Encomium_, 182.\n\n \u2014\u2014 very useful in _Embalming_, ibid.\n\n \u2014\u2014 anciently performed by great and holy Men, 251.\n\n _Ancients_ feared Sea burial, 45.\n\n _Animals_ which bury their Dead, 26.\n\n \u2014\u2014 _embalmed_ with Cedar, 274.\n\n _Anointing_ the Dead, 59, 60, 61.\n\n \u2014\u2014 a kind of _Embalming_, ib.\n\n \u2014\u2014 to what purpose used, 63.\n\n _Apis_, 199.\n\n \u1f08\u03c6\u03c1\u03cc\u03bd\u03b9\u03c4\u03c1\u03bf\u03bd, 260.\n\n _Apoplexy_, 165.\n\n _Apollo_ the younger, 175.\n\n _Apothecary_, 61, 62, 177, 188.\n\n _Armais_, 173, 174.\n\n _Arithmetic_, how first invented, 231.\n\n _Arts_, how first invented, 229.\n\n \u2014\u2014 most flourishing in the Reign of _Amasis_, 235.\n\n \u2014\u2014 can never flourish where _Quacks_ and _Undertakers_ are, 179.\n\n _Art_ of making Gold and Silver, 183.\n\n \u2014\u2014 of tinging Glass, and making artificial Stones, 185.\n\n \u2014\u2014 of Distilling, Calcining, _&c._ 186.\n\n \u2014\u2014 of _Bandage_, 188.\n\n \u2014\u2014 of Poisoning the Air, 13.\n which chiefly consists of Man\u2019s Flesh, 14.\n\n _Asa_\u2019s Burial, 61.\n\n _Asphalt_, 276.\n\n \u2014\u2014 how us\u2019d in _Embalming_, ib. & 288.\n\n _Assius Lapis_, 257.\n\n _Astrology_ of the _Egyptians_, 191.\n\n \u2014\u2014 how invented, 231.\n\n _Athothus_, the ancient Egyptian _Mercury_, 170.\n\n \u2014\u2014 Inventor of Images, Characters, and Dancing, _ib._\n\n \u2014\u2014 Sacrific\u2019d Animals, and learned _Embalming_ and _Anatomy_, 172.\n\n \u1f0c\u03c4\u03b1\u03c6\u03bf\u03bd \u03c4\u03ac\u03c6\u03bf\u03bd, 38.\n\n _Attiring_ the Corps, 64.\n\n \u2014\u2014 with white Vests, 66.\n\n \u2014\u2014 why it should be used, 66, 68.\n\n \u2014\u2014 what sort only exclaim\u2019d against, 67.\n\n _Asbestos Lapis_, 357.\n\n \u2014\u2014 its Oil, _ib._\n\n _Asbeston_, seu _Asbestinum_, 358.\n\n \u2014\u2014 two Objections against it, 359.\n\n _Averruncal_ Statues, 298.\n\n _Authors_ who have written of Sepulchral Lamps, 330.\n\n\n B.\n\n _Babylon_, 204.\n\n \u2014\u2014 in _Chaldea_, 225.\n\n _Babylonians_, how they _embalmed_, 63.\n\n _Balsam Plant_, 208.\n\n \u2014\u2014 Its Description, 209.\n\n \u2014\u2014 Virtues, 110.\n\n _Basaltes_, an _Ethiopic_ Stone, 251.\n\n _Bechira_ seu _Bechiria_, 127.\n\n _Bees_, how they bury and _embalm_ themselves, 28.\n\n _Berd il Agiuz_, 154.\n\n =Bergwachs=, 277.\n\n _Beth-chajim_, 17.\n\n _Bitumen Judaicum_, 276, 288.\n\n _Body_, why to be taken care of, 25, 103, 105.\n\n \u2014\u2014 the _Temple_ of _God_, 25.\n\n \u2014\u2014 stuff\u2019d with Medicinal Ingredients, 252.\n\n \u2014\u2014 with _Myrrh_, _Aloes_, and _Cinnamon_, 253.\n\n \u2014\u2014 preserv\u2019d in a Salt-Pit, 269.\n\n \u2014\u2014 salted with _Nitre_, 241, 254, 255, 269.\n\n \u2014\u2014 only prepared with _Pissasphalt_, 278.\n\n \u2014\u2014 with artificial _Pissasphalt_, ib.\n\n \u2014\u2014 why burnt, 50, 119.\n\n First-_born_ of _Egypt_ slain, 343, 344.\n\n _Brain_ how extracted, 241, 248, 249.\n\n _Brutes_ buried with Pomp and Magnificence, 30.\n\n A great _Burning_ made for King _Asa_, 61.\n\n _Burning_ the Dead, how order\u2019d, 83.\n\n \u2014\u2014 why used, 82.\n\n \u2014\u2014 how long continued in use, 85.\n\n \u2014\u2014 as liable to be ill treated by an Enemy as Burial, 50.\n\n \u2014\u2014 an ignominious Way of Burial, 85.\n\n _Burial_, its Rise and Antiquity, 8.\n\n \u2014\u2014 1st Cause of it, _ib._\n\n \u2014\u2014 2d Cause, 9.\n\n \u2014\u2014 3d Cause, 16.\n\n \u2014\u2014 4th Cause, 17.\n\n \u2014\u2014 5th Cause, _ib._\n\n _Burial_, thought more beneficial to the Living than Dead, 9, 10.\n\n \u2014\u2014 frees from the Terror of Death, 11.\n\n \u2014\u2014 preserves Bodies from Putrifaction, 11, 15.\n\n \u2014\u2014 \u2014\u2014 from the Plague, 12, 15, 27.\n\n _Burial_, a Work acceptable to God, 33.\n\n \u2014\u2014 to our Saviour, _ib._\n\n \u2014\u2014 an Act of _Justice_, ib.\n\n \u2014\u2014 a Work of Piety and Religion, _ib._\n\n \u2014\u2014 of Mercy and Humanity, _ib._\n\n _Burial_, the Care of the _Gods_, 35.\n\n \u2014\u2014 an Honour to the Dead, _ib._\n\n \u2014\u2014 an Happiness, Favour and Kindness, _ib._\n\n \u2014\u2014 called by various Names, 33, 34.\n\n \u2014\u2014 how called by the _Saxons_, 92.\n\n _Burial-place_, called by several Names, 17.\n\n _Burial_ in the City, 93. Vide, _Places of Sepulture_.\n\n \u2014\u2014 by some used in the Day, by others in the Night, 72.\n\n \u2014\u2014 more ancient than Burning, 85.\n\n \u2014\u2014 observ\u2019d by Brutes as well as Men, 26.\n\n \u2014\u2014 decent, what, 49.\n\n \u2014\u2014 ignominious, what, 49, 51.\n\n Why there ought to be different kinds of Burial, 35, 52, 53.\n\n _Burial_, why despised by some, 21, 22.\n\n \u2014\u2014 in what Sense the _Philosophers_ slighted it, 23.\n\n \u2014\u2014 the Want of it not prejudicial to the Soul, 18.\n\n \u2014\u2014 yet much feared by the _Heathens_, 21.\n\n \u2014\u2014 as believing the Souls of the unburied wandred 100 Years, _ib._\n\n _Burial_, the want of it a Punishment, 47.\n\n \u2014\u2014 some kinds of it a Punishment, 49, 51, 52.\n\n To be buried like an _Ass_, a Curse, 38.\n\n\n C.\n\n _C\u00e6sar_\u2019s Palace, 213.\n\n _Cairo_, Old and New, 205.\n\n _Caleg_, 165.\n\n _Campus Sceleratus_, or Burying-place of the _Vestal Virgins_, 50.\n\n _Campus Martius_, 89.\n\n _Camsins_, 154, 155.\n\n _Canal_, or _Khalis_, 206, 213.\n\n _Canibals_, eat Man\u2019s Flesh, 14.\n\n _Cardan_\u2019s _Mausoleum_ for a Fly, 29.\n\n Care the _Ancients_ took of _Sepulture_, 32.\n\n Carrying forth the Corps, 71.\n\n \u2014\u2014 \u2014\u2014 how managed, 73.\n\n _Carver_, 286.\n\n _Castle_ of _Roude_, 133.\n\n _Cataracts_ of _Nile_, 130.\n\n \u2014\u2014 the greater, _ib._\n\n \u2014\u2014 the lesser, 131.\n\n _Caves_ near the _Pyramids_, 323.\n\n _Cave_ called the _Church_, 329.\n\n \u2014\u2014 with two _Mummies_ in it, _ib._\n\n _Cedar_-Ship built by _Sesostris_, 183.\n\n _Cedria_, what, 271.\n\n \u2014\u2014 its Liquor, Oil, Pitch, Gum, _&c._ 272.\n\n \u2014\u2014 its Virtues, _ib._\n\n \u2014\u2014 Clysters made of it, and their Operations, 273.\n\n _Cenotaphs_, 97, 99.\n\n \u2014\u2014 why built, _ib. &_, 98.\n\n _Cera di Minera_, 277.\n\n _Ceremonies_ in Funerals not to be neglected, 53.\n\n \u2014\u2014 how and when useful, 102.\n\n _Charon_, 245, 301.\n\n _Cheop_\u2019s Tomb, 318.\n\n \u2014\u2014 the spacious _Chamber_ which contains it, _ib._\n\n _Chimistry_ invented by _Hermes_, 183.\n\n _Chimical_ Medicines useful in _Embalming_, 186, 245.\n\n _Cimon_ the _Athenian_ buried his Horses, 30.\n\n _Cleopatra_\u2019s Palace, 214.\n\n _Clerk_, who, 280.\n\n _Climate_ of _Egypt_, 145.\n\n _Closing_ the Eyes, 55.\n\n \u2014\u2014 \u2014\u2014 why used, 56.\n\n _Coffins_ made of _Sycamore_, 295.\n\n _Conclamation_, 57, 58.\n\n \u2014\u2014 thought useless by _Santorellus_, 58.\n\n _Cold Fire_, a sort of _Phosphorus_, 365.\n\n _Cold of the old Hag_, a Season so call\u2019d, 154.\n\n _Colossus_ made of _Emerald_, 9 Cubits high, 186.\n\n _Collerus_\u2019s Funeral Oration, 43.\n\n _Comparative Anatomy_, 4.\n\n _Corpora Condita_, 285.\n\n _Corpus Medicatum_, 284.\n\n _Corps_, (Handsome) well-pleasing to the Ancients, 57.\n\n \u2014\u2014 why it soonest consumes in a Church-yard, 15.\n\n _Creatures_, every one takes care of their own Funeral, 27.\n\n _Crowning_ the Dead, 69.\n\n \u2014\u2014 a Reward to Vertue, _ib. &_ 70.\n\n \u2014\u2014 whence deriv\u2019d, and to what end, 69.\n\n _Crypt\u00e6_, 202.\n\n \u2014\u2014 why so call\u2019d, 96.\n\n \u2014\u2014 _Kiovienses_, 95.\n\n \u2014\u2014 one found at _Nismes_, 96.\n\n _Curing a Corps_, what, 188.\n\n _Cynocephalus_, 231.\n\n\n D.\n\n _David_\u2019s Sepulchre, 37.\n\n _Day_ of _Burial_, when, 72.\n\n \u2014\u2014 of _Burning_, ib.\n\n _Delta_, why so called, 127, 131.\n\n _Dead Bodies_, why kept 7 Days, 58.\n\n \u2014\u2014 kept in their Houses, 304.\n\n \u2014\u2014 plac\u2019d at the Table, _ib._\n\n _Dead Sea_, 143.\n\n _Death_ compar\u2019d to Sleep, 56, 110.\n\n _Dei Ager aut Fundus_, 17.\n\n _Delphian Oracle_, how to be understood, 4.\n\n _Demonactes_, how he desired to be buried, 23.\n\n _Deprivation_ of ones Sepulchre, a Curse, 37.\n\n _Description_ of the _Ichnography_ and _Scenography_ of the\n Subterranean Caves, 327.\n\n \u2014\u2014 of some _Lamps_, 333.\n\n \u2014\u2014 of the first and fairest _Pyramid_, 312.\n\n \u2014\u2014 of the Gallery, 316.\n\n _Dew_ of _Egypt_, 156.\n\n _Difference_ between Ecclesiastical and Criminal Burial, 49.\n\n _Dioclesian_, why he burnt all _Chimical_ Books, 184.\n\n _Diodorus Siculus_\u2019s Account of the _Egyptian_ Funerals, 243.\n\n _Diogenes\u2019_ jocose Sayings concerning _Sepulture_, 22.\n\n The _Dissector_, 177, 183, 250, 285.\n\n _Designer_, 177, 250, 290.\n\n _Dolphins_ take care of their Dead, 26.\n\n _Domus Viventium_, 17.\n\n _Dormitorium_, 17, 100, 110.\n\n _Dresses_ and _Ornaments_ of the _Mummies_, 294.\n\n _Dropsie_, 164.\n\n _Drugs_ brought by the _Caravan_, 207.\n\n To become like _Dung_, rotting upon the Earth, the severe Judgment and\n Punishment of _God_, 39, 40.\n\n\n E.\n\n _Eccho_ very remarkable in the great _Pyramid_, 315.\n\n _Egypt_, how scituate and bounded, 124.\n\n \u2014\u2014 its Denominations, 125.\n\n \u2014\u2014 why called _\u00c6gyptus_, ib.\n\n \u2014\u2014 Govern\u2019d by _Coptus_, 126.\n\n \u2014\u2014 its Extent, _ib._\n\n \u2014\u2014 ancient and modern Division, _ib._\n\n \u2014\u2014 its Fertility, 139.\n\n \u2014\u2014 the drying Quality of its Earth, 153.\n\n \u2014\u2014 Mistress of the World, and Mother of all Arts and Sciences, 190.\n\n \u2014\u2014 its Number of Cities and Inhabitants, 236.\n\n \u2014\u2014 how it came to be so populous, _ib._\n\n _Egyptian_, _\u00c6sculapius_, 172.\n\n \u2014\u2014 _Apollo_, 169.\n\n \u2014\u2014 _Mercury_, 170.\n\n \u2014\u2014 _Arts_, how they came to be lost, 184.\n\n _Egyptians_, their Characters, ancient and modern, 160.\n\n \u2014\u2014 their Make, Complexion, and Temper, 161.\n\n \u2014\u2014 Women very fruitful in Children, _ib._\n\n \u2014\u2014 their Constitution and Habit of Body, 162.\n\n \u2014\u2014 very long liv\u2019d, _ib._\n\n \u2014\u2014 their Diseases, 163.\n\n \u2014\u2014 first Authors of _Medicine_, 168.\n\n \u2014\u2014 well skill\u2019d in _Anatomy_, 179.\n\n \u2014\u2014 \u2014\u2014 in _Ostiology_, 182.\n\n \u2014\u2014 their Antiquity, 190.\n\n \u2014\u2014 Inventions, _ib._\n\n \u2014\u2014 Astrology, 191.\n\n \u2014\u2014 Mathematics, _ib._\n\n \u2014\u2014 Architecture, 193.\n\n \u2014\u2014 their Opinion of the _Metempsychosis_, 238.\n\n \u2014\u2014 their Belief of the Resurrection, 106, 240.\n\n \u2014\u2014 Famous in Arts and Sciences, 189.\n\n \u2014\u2014 the first Inventors of them, 190.\n\n \u2014\u2014 by what Means they perform\u2019d such wonderful Works, 237.\n\n \u2014\u2014 and to what end, _ib._\n\n \u2014\u2014 the first Inventors of _Embalming_, 61.\n\n \u2014\u2014 why they _embalmed_ Bodies, 106.\n\n \u2014\u2014 how they _embalm\u2019d_ them, 238, 248.\n\n \u2014\u2014 they _embalmed_ Cats, Crocodiles, Hawks, _&c._ 32.\n\n \u2014\u2014 they set their Dead on their Feet, 85.\n\n \u2014\u2014 they deny\u2019d Burial to executed Persons, 47.\n\n _Elatio_, or the carrying forth a _Corps_, 71.\n\n _Elephants_ bury their Dead, 29.\n\n _Embalming_, a noble _Art_, 4.\n\n \u2014\u2014 a Branch of _Surgery_, 2.\n\n \u2014\u2014 very useful in Natural Philosophy, Physiology, Divinity, Physic,\n _&c._ 2, 3, 4.\n\n \u2014\u2014 chiefly practised by _Undertakers_, 2.\n\n \u2014\u2014 particularly useful in _Anatomy_ and _Surgery_, 3.\n\n \u2014\u2014 teaches Medicines against _Gangrenes_, _&c._ 4.\n\n \u2014\u2014 what accounted by the Ancients, and what by the present Age, 4, 5.\n\n \u2014\u2014 its _Antiquity_, 5.\n\n \u2014\u2014 invented by the _Egyptians_, ib.\n\n \u2014\u2014 of general Use, _ib._\n\n \u2014\u2014 by most despised, _ib._\n\n \u2014\u2014 the chief of all funeral Ceremonies, 103.\n\n \u2014\u2014 the best Way of Preserving the Memory of the Dead, 107.\n\n \u2014\u2014 not contrary to the Scriptures, 108.\n\n \u2014\u2014 acceptable to _God_, 112.\n\n \u2014\u2014 approved by our _Saviour_, 115.\n\n \u2014\u2014 an Emblem of the Resurrection, 112.\n\n _Embalming_, in a general sense very extensive, 115.\n\n \u2014\u2014 the most durable thing, 117.\n\n \u2014\u2014 useful in _Phisiology_ and _Physic_, 18.\n\n \u2014\u2014 in _Anatomy_, ib.\n\n \u2014\u2014 in _Surgery_, ib.\n\n \u2014\u2014 necessary for transporting Bodies, 119.\n\n \u2014\u2014 secures from the Insults of Animals, 120.\n\n \u2014\u2014 what intended by it, 120, 121.\n\n \u2014\u2014 that of the _Hebrews_ different from that of the old _Egyptians_,\n 61.\n\n _Embalming_, how found out, 233.\n\n \u2014\u2014 2 or 3 sorts of it, 241, 242, 275, _viz._\n\n \u2014\u2014 with _Pissasphalt_, 287.\n\n \u2014\u2014 with _Cedar_, ib.\n\n \u2014\u2014 with _Asphalt_, 288.\n\n \u2014\u2014 with _Aromatics_, ib.\n\n _Embalming_ of _Jacob_, 281.\n\n \u2014\u2014 \u2014\u2014 performed in 40 Days, 282.\n\n _Embalmer_, 177.\n\n \u2014\u2014 much honoured, 250.\n\n _Embowelling_ a Corps, 251.\n\n _Entrance_ into the Caves, 326.\n\n _Enoch_ and _Elijah_, neither dy\u2019d nor corrupted, 115.\n\n _Epitaph_ on a Bee, 28.\n\n _Epagomene_, 153.\n\n \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03bf\u03c0\u03ce\u03bb\u03b9\u03c2, 286.\n\n \u1f18\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u03ae\u03c2, _ib._ & 280, 286.\n\n =Erdwachs=, 277.\n\n _Erriff_, 127.\n\n _Euripides_\u2019s Opinion of _Sepulture_, 35.\n\n _Expences_ of a _Funeral_, insignificant without _Embalming_, 102.\n\n _Experiments_ concerning Scarcity of _Rain_ in _Egypt_, 157.\n\n \u2014\u2014 of the _Water_, 158.\n\n \u2014\u2014 for making _eternal Fire_, 352.\n\n \u2014\u2014 the 1st, _ib._\n\n \u2014\u2014 the 2d, 354.\n\n\n F.\n\n _Fame_ the _Goddess_ of _Embalming_, 117.\n\n _Feasts_ for the Dead, 84.\n\n \u2014\u2014 of _Lamps_, 341.\n\n \u2014\u2014 to what end instituted, 343.\n\n \u2014\u2014 the true and sacred Reason, _ib._\n\n _Fengo_, the Tyrant\u2019s Ashes scattered by the Winds, 51.\n\n _Fire_ an Emblem of the Soul, 331.\n\n \u2014\u2014 \u2014\u2014 of Life eternal, 332.\n\n \u2014\u2014 thought by the _Persians_ to be a _God_, 239.\n\n \u2014\u2014 \u2014\u2014 by the _Egyptians_ a _living creature_, ib.\n\n Following the Corps, 82.\n\n To become Food to Birds and Beasts, a Curse, 39, 40.\n\n _French_, why they deny\u2019d Burial, 25.\n\n _Funeral_, why so called, 73.\n\n \u2014\u2014 Rites, why called _Justa Funebria_, 34.\n\n \u2014\u2014 Oration spoke before Battel, 43.\n\n \u2014\u2014 Procession, 282.\n\n \u2014\u2014 Games, 84.\n\n _Funus odoratum_, 289.\n\n _Furca_, or a Gibbet: All such as were hanged thereon, were by the Laws\n deny\u2019d Burial, 48.\n\n\n G.\n\n _Gabbares_, 240.\n\n _Gemelhazar_, 234.\n\n _Gauls embalmed_ with Oil of _Cedar_, 274.\n\n _Generals_ put to Death for neglecting to Bury the Dead, 42.\n\n _Gentiles_, assign\u2019d the Care of _Funerals_ to certain _Gods_, 35.\n\n _Geometry_, how invented, 231.\n\n _Gibnehalon_, 163.\n\n =Gotsacker=, 17.\n\n _Granaries_ of _Joseph_, 204.\n\n _Graves_ in the Highway, or under the Gallows, 49.\n\n To be dug out of one\u2019s Grave, a Curse and Punishment, 50.\n\n _Greeks_ deny\u2019d decent Burial to infamous Persons and Criminals, 47.\n\n _Gulph_ of _Mecca_, or _Arabian Gulph_, 140.\n\n _Gymnasium_, what it signifies, 171.\n\n _Gymnastic Art_, ib.\n\n\n H.\n\n _Hannibal_ took great care of _Burial_, 42.\n\n _Hatching_ of Chickens at _Grand Cairo_, 207.\n\n _Halmirhaga_, 258.\n\n _Heliogabalus_\u2019s Body dragg\u2019d about Streets, and flung into a\n Common-shoar, 51.\n\n _Henry_ the Seventh\u2019s Chappel, 87.\n\n _Herald_, 76, 286.\n\n _Hermes Trismegistus_, 173.\n\n \u2014\u2014 supposed to be _Armais_, ib.\n\n \u2014\u2014 a great _Philosopher_, _Priest_ and _King_, ibid.\n\n \u2014\u2014 \u2014\u2014 establisher of _Magic_, 174.\n\n _Herodotus_\u2019s Account of the _Egyptian_ Funerals, 241.\n\n _Hieroglyphic_ Characters, 290.\n\n \u2014\u2014 their signification, 293.\n\n _Highwaymen_ deny\u2019d _Burial_, and set up on Wheels, _&c._ 48.\n\n _Homer_\u2019s Opinion of Sepulture, 35.\n\n _Horace_\u2019s Monument, 116.\n\n _Hypogeum_, 96, 202.\n\n\n I.\n\n _Ichnography_ and _Schenography_ of the _Burial Places_, 203.\n\n _Jews_ deriv\u2019d their Manner of _Embalming_ from the _Egyptians_, 61.\n\n _Jewish Embalming_ rather a Ceremony than Preserving a Corps, 62.\n\n _Injectio Gleb\u00e6_, 92.\n\n _Inscriptions_ on _Tombs_, 87, 90, 94, 95, 196.\n\n _Insects_, which take Care of their Dead, 26.\n\n \u2014\u2014 how they bury themselves, 28.\n\n \u2014\u2014 some burn\u2019d and others _embalm\u2019d_, 29.\n\n _Insepulta sepultura_, 38.\n\n _Interment_, the first Cause of it, 8.\n\n _Josiah_ took Bones out of their Sepulchers and burnt them, 50.\n\n _Isis_ taught the _Egyptians_ salubrious Plants, 168.\n\n \u2014\u2014 the Inventor of _Images_, 170.\n\n Isle of _Pharos_, 220.\n\n _Judging_ the _Dead_, 244, 302.\n\n\n K.\n\n \u039a\u0395\u039d\u039f\u03a4\u0386\u03a6\u0399\u039f\u039d, 97.\n\n _Khalis_ of _Cleopatra_, 220.\n\n _Kissing_ the Dead, 54.\n\n \u2014\u2014 to what end used, _ib. &_ 55.\n\n \u2014\u2014 rather prejudicial than otherwise, 55.\n\n \u039a\u03bf\u03b9\u03bc\u03b7\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd, 17.\n\n _Korah_, _Dathan_, and _Abiran_, buried alive, 49.\n\n\n L.\n\n _Labyrinth_, 222.\n\n \u2014\u2014 by whom and to what end built, 223, 224.\n\n _Lake M\u0153ris_, 141.\n\n \u2014\u2014 \u2014\u2014 why so called, 142.\n\n \u2014\u2014 _Asphaltites_, 143, 144.\n\n _Lamps_ perpetual, to what end invented, 331, 343.\n\n \u2014\u2014 supposed to have burnt in the first _Pyramid_, 333.\n\n \u2014\u2014 in subterranean Caves and Vaults, 96, 333.\n\n \u2014\u2014 that have burn\u2019d by a Divine Power, 351.\n\n \u2014\u2014 that have burn\u2019d by the Wiles of the _Devil_, ib.\n\n \u2014\u2014 \u2014\u2014 or from a natural Cause, 352.\n\n \u2014\u2014 or can be made with _Gold_, _Silver_, &c. 353.\n\n \u2014\u2014 or _Mercury_, ib.\n\n \u2014\u2014 with _Naptha_, 355.\n\n \u2014\u2014 with liquid _Bitumen_, or _Petroleum_, 356.\n\n \u2014\u2014 confirm\u2019d by _Schiangia_, ib.\n\n \u2014\u2014 and believed by _Kircher_, ib.\n\n \u2014\u2014 whether their Perpetuity proceeded from the Oil or Wick, 363.\n\n \u2014\u2014 thought to be a sort of _Phosphorus_, 365.\n\n \u2014\u2014 how made according to _Licetus_\u2019s Opinion, 366.\n\n \u2014\u2014 _Hieroglyphics_, or _Symbols_ of the Immortality of the _Soul_, 367.\n\n _Lamp_ of the _Alexandrian Pharos_, 337.\n\n \u2014\u2014 with a Dog\u2019s Head, 340.\n\n \u2014\u2014 found at _Edessa_, 351.\n\n \u2014\u2014 of a _Heliotrope_, 336.\n\n \u2014\u2014 of _Jupiter Ammon_, 350.\n\n \u2014\u2014 with four Lights, 339.\n\n \u2014\u2014 of _Minerva_, 350.\n\n \u2014\u2014 of the _Moon_, 338.\n\n \u2014\u2014 of _Mycerinus_, 341.\n\n \u2014\u2014 with an _Ox_\u2019s Head, 340.\n\n \u2014\u2014 of an _Ox_ with a _Boy_ on his Back, 337.\n\n \u2014\u2014 of _Olybius_, 351.\n\n \u2014\u2014 of _Pallas_, 348.\n\n \u2014\u2014 of _Serapis_, 333, 334.\n\n \u2014\u2014 of a _Sphinx_, 338, 339.\n\n \u2014\u2014 with two beaked Ships, 339.\n\n \u2014\u2014 of a tripple-headed Monster, 334.\n\n \u2014\u2014 of _Tulliola_, 345, 346.\n\n \u2014\u2014 of _Typhon_, 335.\n\n \u2014\u2014 of _Venus_, 351.\n\n _Languages_ and _Characters_ of the _Egyptians_ of two kinds, 291.\n\n _Lapis Asbestos_, 357.\n\n \u2014\u2014 _Amiantus_, 360.\n\n \u2014\u2014 _Cyprius_, ib.\n\n \u2014\u2014 _Carystius_, 361.\n\n _Laws_, their Goodness, 234.\n\n \u2014\u2014 made to restrain the Extravagancy of Funeral Ceremonies, 73, 79.\n\n _Laying out a Corps_, 70.\n\n \u2014\u2014 why used, 71.\n\n _Lazarus_ embalmed, 62.\n\n _Lectic\u00e6 seu Lecti_, 74.\n\n _Letter_ to _Charles Bernard_, Esq; 1.\n\n \u2014\u2014 to Dr. _John Lawson_, 123.\n\n \u2014\u2014 to Dr. _Hans Sloan_, 307.\n\n _Libitina_, 286.\n\n _Libitinarii_, ib. & 340.\n\n _Library_ of _Ptolomy_, 185, 216.\n\n _Linum vivum_, 358.\n\n \u2014\u2014 _Cyprium_, 300, 362.\n\n \u2014\u2014 _Carpasium_, 361.\n\n \u2014\u2014 _Creticum_, 362.\n\n _Lodgings_ of the _Priests_, 320.\n\n _Lucretius_, his Opinion of Sepulture, 24.\n\n _Lues Venerea_, its supposed Origin, 14.\n\n\n M.\n\n _Machpelah_, _Abraham_\u2019s Burying-place, 8.\n\n _Magical Medicine_ spread over most Countries, 175.\n\n _Magic_ used in _Embalming_, 176.\n\n _Magnesia_, 362.\n\n _Maltem_, 155.\n\n _Man_, the Epitome and Perfection of the Macrocosm, 4.\n\n \u2014\u2014 his Elogium, 108.\n\n \u2014\u2014 his Transgression, _ib._\n\n \u2014\u2014 has a right to a Burial-place in the Earth, 7.\n\n _Manes_, Gods of Funerals, 35.\n\n _Mare mortuum_, 143.\n\n _Caius Marius_\u2019s, Bones dug up and flung into the Sea, 50.\n\n _Matarea_, 208.\n\n _Mathematics_, 191.\n\n _Medicines_, why call\u2019d _Pharmaca_, 175.\n\n _Memphis_, 199.\n\n _Memphitis Lapis_, 187.\n\n _Memnon_\u2019s Statue, 192.\n\n _Mercury_ II., 173.\n\n _Merissi_, 154, 155.\n\n _Metempsychosis_, 238.\n\n _Milesian_ Virgins, how deterr\u2019d from hanging themselves, 48.\n\n _Mina_, what, 197.\n\n _Monuments_ built during Life, 86, 87.\n\n \u2014\u2014 why call\u2019d Muniments, 99.\n\n \u2014\u2014 why Monuments, 100.\n\n \u2014\u2014 made of Glass, 101.\n\n _Mourning_, 241, 242, 246, 247, 248.\n\n \u2014\u2014 the Manner of it, 77.\n\n \u2014\u2014 with Sackcloth and Ashes, 78.\n\n \u2014\u2014 cutting and tearing the Flesh, _ib._\n\n \u2014\u2014 Habit, 75.\n\n _Mourners_ feigned, 78.\n\n _Mouth_ of the Dead, why shut, 57.\n\n _Mummies_ found in the Sands, 152.\n\n \u2014\u2014 several things found included in them, 297.\n\n \u2014\u2014 Sophisticate, 279.\n\n _Murderers_ denied Burial, 47, 48.\n\n\n N.\n\n _Nature_ has provided Burial and a _Grave_ for all Creatures, 30.\n\n \u039d\u03b5\u03ba\u03c1\u03bf\u03ba\u03cc\u03c3\u03bc\u03bf\u03c2, 279, 286.\n\n _Nicias_ took great care to bury the slain, 43.\n\n _Nicodemus_ and _Joseph_ _embalm\u2019d_ our Saviour, 62.\n\n _Nile_ River, 127.\n\n \u2014\u2014 its Rise and Course, 129.\n\n \u2014\u2014 its Cataracts, 130.\n\n \u2014\u2014 its _Ostia_, or Mouths, 132.\n\n \u2014\u2014 its Inundation, 132.\n\n \u2014\u2014 time of its Increase, 133.\n\n \u2014\u2014 its Effects, 134.\n\n \u2014\u2014 Cause of its Fertility, 135.\n\n \u2014\u2014 of its Increase, 136.\n\n \u2014\u2014 Operation of its Waters, 137.\n\n _Ninus_\u2019s Sepulchre, 225.\n\n _Nitrum Chalastr\u00e6um_, 257, 263.\n\n \u2014\u2014 _Chalastricum_, 264.\n\n \u2014\u2014 _Berenicum_, 257.\n\n _Nitre Armenian_, 258.\n\n \u2014\u2014 _Lydian_, 262.\n\n \u2014\u2014 _Egyptian_, 264.\n\n \u2014\u2014 of _Buna_, 258.\n\n \u2014\u2014 of _Turkey_, ib.\n\n \u2014\u2014 three kinds, 260.\n\n \u2014\u2014 different Opinions of it, 266.\n\n \u2014\u2014 that of the Ancients the same with our _Salt Petre_, 268.\n\n \u2014\u2014 used in Cookery, 269.\n\n \u2014\u2014 \u2014\u2014 in _Embalming_, 255.\n\n _Nitri Spuma_, 257, 260, 265.\n\n _Nomi septem_, 127.\n\n\n O.\n\n _Obelisk_ of _Semiramis_, 191, 228.\n\n \u2014\u2014 two at _Alexandria_, 214.\n\n _Observations_ on the _Nile_, 135.\n\n \u2014\u2014 on the _Pyramids_, 322.\n\n \u2014\u2014 on the subterranean Caves, 327.\n\n _Office_ of _Embalming_, 279.\n\n _Opobalsamum_, 210.\n\n _Osiris_ taught the _Egyptians_ Food and Drink, 168.\n\n _Orus_, Son of _Osiris_, apply\u2019d for _Physic_, salubrious Plants, by\n sacrificing them, 168.\n\n \u2014\u2014 to which he added _Music_, 169.\n\n \u2014\u2014 and Poetry, _ib._\n\n \u2014\u2014 thence thought to be the _Egyptian Apollo_, ib.\n\n _Ossilegium_, 84.\n\n _Osymandua_\u2019s _Tomb_, 195.\n\n _Ovid_ afraid of _Sea-Burial_, 46.\n\n _Ointment_ of Children\u2019s Fat used by Witches, 14.\n\n \u2014\u2014 of Spikenard, 62.\n\n\n P.\n\n _Pagans_ not without some hopes of the Resurrection, 24, 112.\n\n _Painter_, 286, 290.\n\n _Painting_ of the Dead used in _France_ and _Italy_, 74.\n\n _Pall_, why used, _ib._\n\n _Palace_ of _Cleopatra_, 214.\n\n \u2014\u2014 of the _Mamaluke Sultans_, 206.\n\n _Pallium_ used by the _Greeks_ to cover their Dead, 65.\n\n _Pant\u00e6nus_, first Reader of _Divinity_ and _Philosophy_, 215.\n\n _Patriarchs_, where buried, 8.\n\n _Pawning_ the Dead, 246, 303.\n\n _Pensil Gardens_, 227.\n\n _Pentapolis_, 144.\n\n _Persians_, how they _Embalm_, 63.\n\n _Persons_ present at Funerals, 74.\n\n \u2014\u2014 how qualify\u2019d for _Embalming_, 177.\n\n _Pharaoh_\u2019s Punishment, 12.\n\n _Pharos_, or Watch-Tower, 221.\n\n _Philosophers_ contemplated on Life and Death, 7.\n\n \u2014\u2014 in what sense they slighted Burial, 23.\n\n _Phosphorus_, 365.\n\n _Physic_, how found out, 232.\n\n _Physician_, 280.\n\n _Piaster_, what, 329.\n\n _Pickle_ made of _Nitre_, 266.\n\n _Pissasphalt_ natural, 276.\n\n \u2014\u2014 artificial, 278.\n\n \u2014\u2014 natural, call\u2019d _Mummy_, 277.\n\n _Places_ of _Sepulture_, 88, 89, 90, 91, 92, 93, 94.\n\n _Plague_, 165.\n\n \u2014\u2014 ceases at the Inundation of the _Nile_, 134, 135, 166.\n\n _Plain_ of _Mummies_, 329, 330.\n\n _Plato_ defines the Scope and End of his _Philosophy_, to be only the\n Consideration of Death, 8.\n\n _Pluto_, the chief of the _Funeral Gods_, 35.\n\n _Polliacus_ erected a Tomb in Memory of his beloved Bitch, 30.\n\n _Polycharacteristic_ Statues, 299.\n\n _Pollinctor_, 177, 285.\n\n _Poisons_ made of Man\u2019s Flesh, 14.\n\n _Pox_, (French) 165.\n\n \u2014\u2014 Small, _ib._\n\n _Pompey_\u2019s Pillar, 212.\n\n \u2014\u2014 by whom built, 213.\n\n _Pr\u00e6fic\u00e6_, hired _Mourners_, 76.\n\n _Priests_, the proper and only _Physicians_, 172, 177.\n\n \u2014\u2014 their Business, 188.\n\n _Problem_ concerning _Diet_, 162.\n\n _Procession_ of a _Funeral_, 76.\n\n _Providence_ of _God_ extends even to the Bodies of the Dead, 33.\n\n _Prophylactic_ Statues, 298.\n\n _Psalms_ and _Hymns_ when introduc\u2019d, 76.\n\n _Ptolomean Library_, 216.\n\n _Puticul\u00e6_, 88.\n\n _Putrifaction_, its pernicious Effects, 11, 12, 13.\n\n _Pyramids_, 311.\n\n \u2014\u2014 why so call\u2019d, 331.\n\n \u2014\u2014 to what end built, 237, 309.\n\n \u2014\u2014 why of a pyramidal Form, _ib._\n\n \u2014\u2014 their Number, 310.\n\n \u2014\u2014 Scituation, _ib._\n\n \u2014\u2014 their _Founders_, ib.\n\n \u2014\u2014 Description of the first, 312.\n\n \u2014\u2014 the _Entrance_ into it, 313.\n\n \u2014\u2014 first and second _Gallery_, ib.\n\n \u2014\u2014 the _Well_, 314.\n\n \u2014\u2014 strange Eccho, 315.\n\n \u2014\u2014 fine _Gallery_, 316.\n\n \u2014\u2014 two _Anti-Closets_, 317.\n\n \u2014\u2014 spacious _Chamber_, 318.\n\n \u2014\u2014 _Cheop_\u2019s Tomb, _ib._\n\n \u2014\u2014 how many Men employ\u2019d in building it, 319.\n\n _Pyramid_ the second, 319.\n\n \u2014\u2014 its Lodgings for the Priests, 320.\n\n \u2014\u2014 the third, _ib._\n\n\n Q.\n\n _Quacks_, who, 177.\n\n \u2014\u2014 none in _Egypt_, 178.\n\n _Quietorium_ seu _Requietorium_, 100.\n\n\n R.\n\n _Rains_ in _Egypt_, 147, 155.\n\n _Red-Sea_, 140.\n\n _Reflections_ on the _Egyptian Embalming_, 246.\n\n _Resurrection_, the Hope of it the chief Cause of _Burial_, 18.\n\n _Right_ of _Burial_ and _Funeral Ceremonies_, 5.\n\n \u2014\u2014 grounded on the _Law_ of _God_ and _Nature_, 25.\n\n _Roulers_, how prepar\u2019d, 289.\n\n _Rudder_ of a _Ship_, how first invented, 230.\n\n\n S.\n\n _Sacara_, how the Inhabitants get their Livelyhood, 325.\n\n _Sacrifices_ to the _Dead_, 84.\n\n _Sacrilegious_ Persons deny\u2019d Burial, 47.\n\n _Sand_, how useful in _Embalming_, 151.\n\n _Sandapilarii_, 74.\n\n _Salt_ made of the _Nile_ Waters, 139, 220.\n\n \u2014\u2014 used with _Balsamics_ preserves Bodies, 270.\n\n _Salitores_, _Salters_, or _Pollinctors_, 254, 285.\n\n _Sarah_, where buried, 8.\n\n _Scabs_ and _Leprosie_ of _Egypt_, 164.\n\n _Scipio_ afraid of Sea-Burial, 45.\n\n _Scribe_, or _Designer_, 250.\n\n _Scroles_ painted with Characters, 296.\n\n _Scythians_, how they _Embalm_, 63.\n\n _Sea-Burial_, why feared by the _Ancients_, 46.\n\n _Searchers_, their Office, 71.\n\n _Seasons_ of the _Year_, 153.\n\n \u2014\u2014 \u2014\u2014 temperate, _ib._\n\n \u2014\u2014 \u2014\u2014 cold, 154.\n\n \u2014\u2014 \u2014\u2014 intemperate, _ib._\n\n \u2014\u2014 why to be observ\u2019d in _Embalming_, 156.\n\n _Seminatio_, 17.\n\n _Septuagint_, 216.\n\n _Serapis_, or _Apis_, the _Egyptian \u00c6sculapius_, 172.\n\n _Serapes_, 298.\n\n \u2014\u2014 their Forms and Actions, 299.\n\n \u2014\u2014 their Use and Virtues, 301.\n\n _Serapion_, 215, 217.\n\n _Sepulchres_, why call\u2019d _Requietoria_, 47.\n\n \u2014\u2014 some proper, 94.\n\n \u2014\u2014 common, 95.\n\n \u2014\u2014 belonging to the Family, _ib._\n\n \u2014\u2014 hereditary, _ib._\n\n _Sepulchre_, call\u2019d by the _Egyptians_ _Domus \u00e6terna_, 101.\n\n \u2014\u2014 why call\u2019d eternal Houses, 305.\n\n \u2014\u2014 of _Osiris_, 200.\n\n \u2014\u2014 of _Mycerinus_\u2019s Daughter, _ib._\n\n \u2014\u2014 of _Alexander_, 217.\n\n \u2014\u2014 of _Ninus_, 225.\n\n \u2014\u2014 of the _Egyptian_ Kings, 194.\n\n _Sepulture_ rightly accounted _Jus Natur\u00e6_, 5.\n\n \u2014\u2014 a Debt to _Nature_, ib.\n\n \u2014\u2014 ordain\u2019d by _God_ himself, 5.\n\n \u2014\u2014 practis\u2019d by the _Heathens_, 6.\n\n \u2014\u2014 asserted in the _Scriptures_, 7.\n\n \u2014\u2014 confirm\u2019d by the _Philosophers_ and _Poets_, ib.\n\n \u2014\u2014 instituted in obedience to the Love of _God_ and _Nature_, 8.\n\n \u2014\u2014 defends from the _Plague_, 15.\n\n \u2014\u2014 and preserves _Bodies_, ib.\n\n \u2014\u2014 why invented, 16.\n\n \u2014\u2014 strictly observed in War, 42.\n\n \u2014\u2014 yet deny\u2019d some out of Revenge, 41.\n\n \u2014\u2014 always esteem\u2019d honourable among _God_\u2019s People, 85.\n\n _Sesostris_\u2019s Cedar _Ship_, 183.\n\n _Ships_ of _Arabia_, 207.\n\n _Silk-worm_, spins her own Winding-sheet, 29.\n\n _Situation_ of the Dead in their _Sepulchres_, 85, 86.\n\n _Smell_ of a _Goal_ very pernicious, 14.\n\n _Snow_ in _Egypt_, 149.\n\n _Somia_, the Burial-place of the _Ptolomies_, 217.\n\n _Sorceresses_ feed on Man\u2019s Flesh, 14.\n\n _Sore Eyes_ and _Blindness_ of the _Egyptians_, 163.\n\n _Soul_ concern\u2019d at the ill Usage of the _Body_, 104, 105.\n\n _Sounding_ of Brazen Vessels about the Dead, 57.\n\n _Sphinx_, 321.\n\n \u2014\u2014 represents _Momphta_, 322.\n\n _Stoics_, value not the Corruption of the Body, 20.\n\n _Stonehenge_ the Sepulchre of the _Britains_, 91.\n\n _Stones_ heap\u2019d over a Body, an ignominious sort of Burial, 51, 52.\n\n _Summer_ of _Egypt_, 154.\n\n _Subterranean Caves_, 202, 324.\n\n _Surgery_ the chief of _Arts_, 1.\n\n \u2014\u2014 invented and improved in _Egypt_, 187.\n\n \u2014\u2014 how useful in _Embalming_, 188.\n\n \u2014\u2014 teaches the _Art_ of _Bandage_, ib.\n\n _Surgeon_, the chief _Embalmer_, 188, 283.\n\n \u2014\u2014 his Business, 284.\n\n _Sylla_ the _Dictator_, order\u2019d his own _Corps_ to be burnt, that he\n might not be ill treated by his Enemies, 50, 83.\n\n\n T.\n\n _Taricheut\u00e6_, 254, 285.\n\n \u03a4\u03ac\u03c1\u03b9\u03c7\u03bf\u03c2, 293.\n\n \u03a4\u03b1\u03c1\u03b9\u03c7\u03b5\u03cd\u03b5\u03b9\u03bd, 254.\n\n _Templi Hortus_, 17.\n\n _Temple_ of _Belus_, 226.\n\n _Teneriff_, the _Inhabitants_ Manner of _Sepulture_ and _Embalming_,\n 113.\n\n _Thebais_, 127.\n\n _Thebes_, 193.\n\n \u0398\u03b5\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u1f74 \u03c4\u03ad\u03c7\u03bd\u03b7, 171.\n\n _Theology_ of the _Egyptians_, 238.\n\n \u0398\u03b5\u03c1\u03b1\u03c0\u03b5\u03cd\u03c9, its signification, 175.\n\n _Thrum-stone_, 361.\n\n _Thunder_ seldom heard in _Egypt_, 156.\n\n _Time_ of carrying forth the _Corps_, 72.\n\n _Tincar_, 261.\n\n _Tobit_\u2019s great Care in burying the Dead, 33.\n\n _Toga_ us\u2019d by the _Romans_ to cloath their Dead with, 65.\n\n _Tombs_ erected for Horses, and honoured with _Epitaphs_, 30.\n\n \u2014\u2014 why dedicated _Diis Manibus_, 35.\n\n _Tomb_ of a _Dog_ at _Rome_, 30.\n\n \u2014\u2014 of King _Amasis_, 321.\n\n \u2014\u2014 of a Cat, 31.\n\n _Tombs_, their Use and Benefit, 98.\n\n \u2014\u2014 how adorn\u2019d, and with what Inscriptions, 99.\n\n \u2014\u2014 how called, 99, 100.\n\n \u2014\u2014 why call\u2019d _Tumulus_, 92, 99.\n\n \u2014\u2014 _inanis, seu Tumulus sine Corpore_, 97.\n\n _Traitors_ deny\u2019d _Burial_, 47, 48, 49.\n\n\n V.\n\n _Vespillones_, why so called, 73.\n\n \u2014\u2014 their Office, 74.\n\n _Vestal Virgins_, how buried, 50.\n\n _Vitellius_\u2019s Body cut in pieces, and flung into the _Tyber_, 51.\n\n _Unguentum Cedrinum_, 287.\n\n _Undertakers_, 2, 177, 178, 179, 185.\n\n \u1f59\u03a0\u038c\u0393\u0395\u0399\u039f\u039d, 96.\n\n _Urns_ of _Glass_ found at _Nismes_, ib.\n\n\n W.\n\n _Wall_ built by _Sesostris_, 224.\n\n _Washing_ a Corps, why used, 60.\n\n \u2014\u2014 why with warm Water, 59.\n\n \u2014\u2014 why with Salt, _ib._\n\n _Water_ of _Nile_ very prolific, 236.\n\n _Weeping_, if moderate, commendable, 79.\n\n \u2014\u2014 us\u2019d by _Kings_ and _Patriarchs_, ib.\n\n \u2014\u2014 by our _Saviour_, 80.\n\n \u2014\u2014 allays Grief, 81.\n\n _Wells_ of _embalmed_ Birds, 328.\n\n A Virgin _Well_, 329.\n\n _Wiek_ and _Oil_, both in a _Lamp_, 364.\n\n _Winds_ which blow most in _Egypt_, 155.\n\n _Winter_ in _Egypt_, 154.\n\n _Workmen_, what Number imploy\u2019d in building the first _Pyramid_, 319.\n\n _Writings_ thought the best Monument, 116.\n\n\n X.\n\n _Xantippus_ buried his Dogs, 30.\n\n \u03a7\u03c5\u03bc\u03b5\u03af\u03b1, 183.\n\n _Xylobalsamum_, 210.\n\n\n Z.\n\n _Zeilan_, Inhabitants their Manner of _Sepulture_, 113.\n\n\n _FINIS._\n\n------------------------------------------------------------------------\n\n\n\n\n TRANSCRIBER\u2019S NOTES\n\n\n 1. The Table of Contents was added by transcriber.\n 2. Made corrections listed in the ERRATA.\n 3. Ph\u00e6nician was consistently used instead of Ph\u0153nician.\n 4. Changed \u201c\u1f10\u03c5\u03c0\u03c1\u03b1\u03b3\u03b5\u1fd6\u03bd\u201d to \u201c\u03b5\u1f50\u03c0\u03c1\u03b1\u03b3\u03b5\u1fd6\u03bd\u201d in the Amico heading.\n 5. Changed \u201c\u0395 \u03b1\u03c3\u03b1\u03c4\u2019 \u1f20\u03b4\u03b7\u201d to \u201c\u0395\u03b1\u03c3\u03b1\u03c4\u2019 \u1f24\u03b4\u03b7\u201d, \u1f49\u03b8\u03b5\u03bd \u03b4\u2019 \u1f13\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd\u201d to \u201c\u1f4d\u03b8\u03b5\u03bd \u03b4\u2019\n \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd\u201d, \u1f18\u03bd\u03c4\u03b1\u03c5\u03b8\u2019\u201d to \u201c\u1f18\u03bd\u03c4\u03b1\u1fe6\u03b8\u2019\u201d, and \u201c\u1f29 \u03bc\u03b5\u03c4\u03b5\u03c1\u03bf\u03bd\u201d to \u201c\u1f29\u03bc\u03b5\u03c4\u03b5\u03c1\u03bf\u03bd\u201d on\n p. 6.\n 6. Changed \u201c\u03c4\u03cc\u03bd\u201d to \u201c\u03c4\u1f78\u03bd\u201d on p. 9.\n 7. Changed \u201c\u05d1\u05d9\u05ea \u05d4\u05d9\u05d9\u05de\u201d to \u201c\u05d1\u05d9\u05ea \u05d7\u05d9\u05d9\u05dd\u201d on p. 17.\n 8. Changed \u201cM\u00e6nibus\u201d to \u201cM\u0153nibus\u201d on p. 46.\n 9. Changed \u201cinsicerentur\u201d to \u201cinficerentur\u201d on p. 89.\n10. Changed \u201c\u03ba\u03c1\u03c5\u03c0\u03c4\u03c9\u201d to \u201c\u03ba\u03c1\u03cd\u03c0\u03c4\u03c9\u201d on p. 96.\n11. Changed \u201c\u03c4\u03b1\u03c6\u03bf\u03c2\u201d to \u201c\u03c4\u03ac\u03c6\u03bf\u03c2\u201d and \u201c\u03c0\u03b5\u03c1\u03af\u201d to \u201c\u03c0\u03b5\u03c1\u1f76\u201don p. 97.\n12. Changed \u201cSynonimous\u201d to \u201cSynonymous\u201d on p. 100.\n13. Changed \u201c\u1f08\u03b9\u03b3\u03cd\u03c0\u03c4\u03bf\u03c2\u201d to \u201c\u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u03bf\u03c2\u201d on p. 126.\n14. Changed \u201cout of the of midst\u201d to \u201cout of the midst\u201d on p. 144.\n15. Changed \u201c\u039a\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u03b7\u03bd \u03b4\u1f72 \u03c4\u03b7\u03bd \u03c7\u1ff6\u03c1\u03b1\u03bd \u03bf\u1f54\u03c4\u03b5 \u03c4\u03cc\u03c4\u03b5, \u03bf\u03c5\u03c4\u03b5 \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5, \u1f04\u03bd\u03c9\u03b8\u03bf\u03bd \u1f10\u03c0\u03af\n \u03c4\u03ac\u03c2 \u1f04\u03c1\u03bf\u03cd\u03c1\u03b1\u03c2 \u1f55\u03b4\u03c9\u03c1 \u1f10\u03c0\u03af\u03c1\u1fe5\u03b5\u1fd6\u201d to \u201c\u039a\u03b1\u03c4\u1f70 \u03b4\u1f72 \u03c4\u1f74\u03bd \u03b4\u1f72 \u03c4\u1f74\u03bd \u03c7\u03ce\u03c1\u03b1\u03bd \u03bf\u1f54\u03c4\u03b5 \u03c4\u03cc\u03c4\u03b5,\n \u03bf\u1f54\u03c4\u03b5 \u1f04\u03bb\u03bb\u03bf\u03c4\u03b5, \u1f04\u03bd\u03c9\u03b8\u03b5\u03bd \u1f10\u03c0\u1f76 \u03c4\u1f70\u03c2 \u1f00\u03c1\u03bf\u03cd\u03c1\u03b1\u03c2 \u1f55\u03b4\u03c9\u03c1 \u1f10\u03c0\u03b9\u1fe4\u1fe5\u03b5\u1fd6\u201d on p. 148.\n16. Changed \u201c\u03b8\u03b5\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u03ae\u201d to \u201c\u03b8\u03b5\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u1f74\u201d on p. 171.\n17. Changed \u201c\u03b5\u03bd\u03c4\u03b1\u03c6\u03af\u03b1\u03c3\u03c4\u03b1\u1fd6\u03c2\u201d to \u201c\u1f10\u03bd\u03c4\u03b1\u03c6\u03b9\u03b1\u03c3\u03c4\u03b1\u1fd6\u03c2\u201d on p. 172.\n18. Changed \u201c\u1f19\u03c1\u03bc\u03ae\u03c2\u201d to \u201c\u1f19\u03c1\u03bc\u1fc6\u03c2\u201d on p. 173.\n19. Changed \u201c\u03c4\u03cc\u201d to \u201c\u03c4\u1f78\u201d on p. 174.\n20. Changed \u201c\u1f10\u03c0\u03b1\u03bf\u03af\u03b4\u03c9\u03bd \u1f10\u03c0\u03b1\u03bf\u03af\u03b4\u03af\u03bd\u201d to \u201c\u1f10\u03c0\u03b1\u03b5\u03af\u03b4\u03c9\u03bd \u1f10\u03c0\u03b1\u03bf\u03b9\u03b4\u03ae\u03bd\u201d on p. 176.\n21. Changed \u201c\u03c7\u03c1\u03cd\u03c3\u03bf\u1fe6\u201d to \u201c\u03c7\u03c1\u03c5\u03c3\u03bf\u1fe6\u201d on p. 183.\n22. Changed \u201ceondem\u201d to \u201ceadem\u201d on p. 183.\n23. Changed \u201costiosa\u201d to \u201cotiosa\u201d on p. 183.\n24. Changed \u201c\u03bf\u03c1\u03b3\u03ac\u03bd\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03ba\u1f00\u03bc\u03af\u03bd\u03c9\u03bd\u201d to \u201c\u1f40\u03c1\u03b3\u03ac\u03bd\u03c9\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03bc\u03af\u03bd\u03c9\u03bd\u201d on p. 186.\n25. Changed \u201c\u0391\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b5\u03c2\u201d to \u201c\u1f08\u03bb\u03bb\u03ac\u03c3\u03c3\u03bf\u03bd\u03c4\u03b5\u03c2\u201d on p. 187.\n26. Changed \u201c\u1f14\u03c1\u03b3\u03b1\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd\u201d to \u201c\u1f10\u03c1\u03b3\u03b1\u03c3\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd\u201d on p. 216.\n27. Changed \u201c\u03c4\u03b1\u03c1\u03b9\u03c7\u03bf\u03c2\u201d to \u201c\u03c4\u03ac\u03c1\u03b9\u03c7\u03bf\u03c2\u201d on p. 239.\n28. Changed \u201c\u03c4\u03b1\u03c1\u03b9\u03c7\u03ad\u03c5\u03b5\u03b9\u03bd\u201d to \u201c\u03c4\u03b1\u03c1\u03b9\u03c7\u03b5\u03cd\u03b5\u03b9\u03bd\u201d on p. 254.\n29. Changed \u201c\u1f08\u03c6\u03c1\u03cc\u03c2 \u03bd\u03b9\u03c4\u03c1\u03bf\u03c5\u201d to \u201c\u1f08\u03c6\u03c1\u1f78\u03c2 \u03bd\u03af\u03c4\u03c1\u03bf\u03c5\u201d and \u201c\u1f08\u03c6\u03c1\u03bf\u03bd\u03af\u03c4\u03c1\u03bf\u03bd\u201d to\n \u201c\u1f08\u03c6\u03c1\u03cc\u03bd\u03b9\u03c4\u03c1\u03bf\u03bd\u201d on p. 260.\n30. Changed \u201c\u1f0c\u03c6\u03c1\u03bf \u03bd\u03af\u03c4\u03c1\u03bf\u03bd\u201d to \u201c\u1f08\u03c6\u03c1\u03cc\u03bd\u03b9\u03c4\u03c1\u03bf\u03bd\u201d on p. 262.\n31. Changed \u201c\u1f08\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03c2\u201d to \u201c\u1f0c\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03c2\u201d on p. 357.\n32. Changed \u201c\u1f08\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03bd\u201d to \u201c\u1f0c\u03c3\u03b2\u03b5\u03c3\u03c4\u03bf\u03bd\u201d on p. 358.\n33. Changed \u201cqnod\u201d to \u201cquod\u201d on p. 358.\n34. Changed \u201cBechira feu Bechiria\u201d to \u201cBechira seu Bechiria\u201d on the 2nd\n page of the TABLE.\n35. Silently corrected typographical errors.\n36. Retained anachronistic and non-standard spellings as printed.\n37. Enclosed italics font in _underscores_.\n38. Enclosed bold font in =equals=.\n39. Superscripts are denoted by a caret before a single superscript\n character or a series of superscripted characters enclosed in\n curly braces, e.g. M^r. or M^{ister}.\n40. Subscripts are denoted by an underscore before a series of\n subscripted characters enclosed in curly braces, e.g. H_{2}O.","title":"\u039d\u0395\u039a\u03a1\u039f\u039a\u0397\u0394\u0395\u0399\u0391; Or, the Art of Embalming;: Wherein Is Shewn the Right of Burial, and Funeral Ceremonies, Especially That of Preserving Bodies After the Egyptian Method. Together With an Account of the Egyptian Mummies, Pyramids, Subterranean Vaults and Lamps, and Their Opinion of the Metempsychosis, the Cause of Their Embalming. As Also a Geographical Description of Egypt, the Rise and Course of the Nile, the Temper, Constitution and Physic of the Inhabitants, Their Inventions, Arts, Sciences, Stupendous Works and Sepulchres, and Other Curious Observations Any Ways Relating to the Physiology and Knowledge of This Art.","tradition":"philosophy-ethics","translated_text":null,"word_count":120409}