FUNERAL RITES, ceremonies accompanying the interment of the dead.
Egyptians. One of the earliest nations who paid any particular respect to their dead were the Egyptians, the posterity of Ham, the first cultivators of idolatrous worship and superstition after the Deluge. This, no doubt, arose from their belief in the immortality of the soul, its migration into all kinds of animals, and its return to the human body, which they supposed to be within the term of 3000 years. Hence the great care with which they embalmed the dead, and the vast expense they incurred in building proper repositories for them. In fact they were more solicitous about tombs for the dead than about houses for the living. This is strikingly displayed in those stupendous excavations which were appropriated to the reception of the dead, as well as those structures above ground, such as the pyramids, in which some of their kings were entombed.
Among the Egyptians, when a person died, his parents and friends put on mourning habits and abstained from all banquets and entertainments. This mourning lasted from forty to seventy days, during which period the body was embalmed. (See EMBALMING.) This ceremony completed, it was restored to the friends, who placed it in a kind of open chest, which was preserved either in their houses or in the sepulchres of their ancestors. But before the dead were allowed to be deposited in the tomb, they underwent a solemn judgment. Of this remarkable custom we have a particular account in the first book of Diodorus Siculus. "Those who prepare to bury a relative give notice of the day intended for the ceremony to the judges and to all the friends of the deceased, informing them that the body will pass over the lake of that district to which the dead belonged; when, on the judges assembling, to the number of more than forty, and ranging themselves in a semicircle on the further side of the lake, the vessel, which those who superintend the funeral have prepared for this purpose, is set afloat. This vessel is managed by a pilot, called in the Egyptian language Charon (fierce-eyed); and hence they say, that Orpheus, travelling in old times into Egypt and seeing this ceremony, formed his fable of the internal regions, partly from what he saw and partly from invention. The vessel being launched on the lake, before the coffin which contains the body is put on board, the law permits all who are so inclined to produce an accusation against it. If any one steps forth and proves that the deceased has led an evil life, the judges pronounce sentence, and the body is precluded from burial; but if the accuser is convicted of injustice in his charge he falls himself under a considerable penalty." Such is the description which Diodorus gives of this funeral judicature, to which even the kings of Egypt were subject. The same author asserts that many sovereigns had been thus judicially deprived of the honours of burial by the indignation of the people; and that the terrors of such a fate had the most salutary influence on the conduct of their kings.
The funeral rites amongst the Hebrews were solemn and magnificent. Upon the demise of any person, the relatives and friends of the deceased rent their clothes. This custom is still imitated, but with a due regard to economy, by the modern Jews, who only cut off a piece of their garment in token of affliction. It was usual to bend the dead person's thumb into the hand, and fasten it in that posture with a string, because the thumb having then the figure of the name of God, they thought the evil spirit would not dare to approach it. When they came to the burying-place, they made a speech to the dead in the following terms:—"Blessed be God, who has formed thee, fed thee, maintained thee, and taken away thy life. O dead, he knows your numbers, and shall one day restore your life;" and so on. After this they delivered the funeral oration upon the deceased; then said a prayer, called the "righteousness of judgment;" and, finally, turning the face of the dead body towards heaven, they cried out—"Go in peace."
Amongst the ancient Greeks it was usual before the interment to place a piece of money in the mouth of the deceased, as Charon's fare for waiting the departed soul over the river Styx. This ceremony was considered unnecessary in those countries supposed to be situated in the neighbourhood of the infernal regions, and to lead thither by a direct road. The corpse was likewise furnished with a cake composed of flour, honey, and other ingredients, which was designed to appease the fury of Cerberus, and to procure the ghost a safe and quiet entrance to Hades. Whilst the corpse continued in the house, a vessel of water was placed before the door, that those concerned about the body might purify themselves by washing; the Greeks, as well as the Jews, believing that pollution was contracted by touching a dead body.
The ceremonies by which they expressed their sorrow
for the death of their friends were various; but it seems to have been a constant rule to recede as much as possible in habit and behaviour from their ordinary customs. For this reason they abstained from banquets and entertainments; they divested themselves of all ornaments; and they tore, cut off, or shaved their hair, which they cast on the funeral pile, to be consumed with the remains of their deceased friend.
After interment followed the περίδαιπνον, νακόδαπνον, τάφος, or feasts, at which the company used to appear crowned; and upon this occasion they spoke in praise of the dead, as far as they could go with truth, as it was esteemed a notorious wickedness to disregard truth in their eulogiums. And not only at these feasts, but even before the company quitted the sepulchre, they were sometimes entertained with a panegyric upon the deceased.
The Greek soldiers who died in battle had not only their tombs adorned with inscriptions showing their names, parentage, and exploits, but were also honoured with an oration in their praise. The custom among the Athenians in the interment of their soldiers was as follows:—"They used to place the bodies of their dead in tents three days before the funeral, that all persons might have an opportunity of recognising their relatives, and paying their last respects to them. Upon the fourth day a coffin of cypress was sent from every tribe to convey the bones of their own relatives; after which went a covered hearse, in memory of those whose bodies could not be found. All these, accompanied by a concourse of people, were carried to the public burying-place, called Cerameicos, and there interred. One oration was spoken in commendation of them all, and their monuments were adorned with pillars, inscriptions, and other ornaments usual about the tombs of the most honourable persons. The oration was pronounced by the fathers of the deceased persons who had acquitted themselves most valiantly. Thus, after the battle of Marathon, the fathers of Callimachus and Cynægyrus were appointed to pronounce the funeral oration. And on the return of the day upon which the solemnity was first held, the same oration was annually repeated."
Burying the dead in the earth seems to have been the most ancient practice amongst the Greeks, though that of burning the body came afterwards to be very general. It was customary to throw on the funeral pile those garments which the deceased had usually worn. The pile was lighted by one of his nearest relatives or friends, who made prayers and vows to the wind to assist the flames, that the body might quickly be reduced to ashes; and whilst the pile was burning, the friends of the deceased stood by it, called upon him, and poured out libations of wine.
The funeral rites among the ancient Romans were very numerous. In the case of persons of distinction the body was kept seven days. It was also washed with warm water and anointed with oil. Lest the deceased was merely in a trance, his friends at intervals, with the view to arouse him, raised a shout. This last act was called conclamatio. The third conclamation was on the seventh day; when, if no signs of life appeared, the corpse was dressed and embalmed by the pollinetores, placed on a couch in the vestibule of the house, with its feet towards the door; while the outside of the gate, if the deceased were of rank, was hung with cypress boughs. In the course of these seven days before the dead was placed a small altar called acerra, on which perfumes were burnt; and the libitinarii (undertakers) provided articles necessary for the interment.
On the seventh day a public crier was sent about the city, inviting the people to the solemnization of the funeral in these words: Exsequias L. Tit. filii, quibus est commendum ire, jam tempus est. Olus (i. e. ille) ex aedibus effertur. The company being assembled, the last conclamation ended, and the couch was covered with purple. The procession then moved forward, headed by a trumpeter, who was fol-
lowed by women called præfice, singing songs in praise of the deceased. Lastly, the corpse followed, borne by the nearest relations; and if the person were of rank or dignity, images of all his predecessors were carried before him on poles. The deceased was followed by his children, kindred, and others, clad in mourning (atrati). From this act of following the corpse, these funeral rites were called exsequie. The deceased being thus brought to the rostra, the next of kin made a funeral oration in praise of him and his ancestors. The body was then carried to the pyra or funeral pile and burnt. The ashes were afterwards gathered; and the priest, sprinkling the company thrice with clean water, the eldest of the præfice crying aloud, Hicet, dismissed the people, who took their leave of the deceased in this form, Vale, vale, vale; nos te ordine quo natura permiserit cuncti sequemur. The ashes, enclosed in an urn, were deposited in the sepulchre or tomb.
The ancient Christians testified their abhorrence of the Pagan custom of burning the dead, and always deposited the body entire in the ground; and it was usual to bestow the honour of embalming upon the martyrs at least, if not upon others. They prepared the body for burial by washing it with water, and dressing it in funeral attire. The exportation or carrying forth of the body was performed by near relations, or by persons of such dignity as appeared consistent with the circumstances of the deceased. The singing of psalms was the chief ceremony in the funeral processions of the early Christians.
In the Roman Catholic Church, the body of the deceased is washed, and a crucifix is put in its hand. At its feet is placed a vessel full of holy water, with a sprinkler, that those who come in may sprinkle both themselves and the body. A priest also stands by the corpse, and prays for the deceased. In the funeral procession the exorcist walks first, carrying the holy water, next the cross-bearer, afterwards the rest of the clergy, and lastly the officiating priest. They sing the miserere and some other psalms; and at the end of each psalm a requiem. We learn from Alet's ritual that the faces of deceased laymen must be turned towards the altar when they are placed in the church, and those of the clergy towards the people. The corpse is placed in the church, and surrounded with lighted tapers; after the office for the dead, mass is said; then the officiating priest sprinkles the corpse thrice with holy water, and as often throws incense on it. The body being laid in the grave, the officiating priest sprinkles it with holy water.
The funeral ceremonies of the Greek Church are much the same with those of the Latin. It needs only to be observed, that after the funeral service they kiss the crucifix, and salute the mouth and forehead of the deceased; after which each of the company eats a piece of bread and drinks a glass of wine in the church, wishing the soul a good repose, and the afflicted family all consolation. (See also BURIAL; BURNING OF THE DEAD; and BURYING-PLACE.)