Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	death_n	12,105	5	5.7391	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57708	Archaelogiae Atticae libri septem Seaven [sic] books of the Attick antiquities : containing the description of the citties glory, government, division of the people, and townes within the Athenian territories, their religion, superstition, sacrifices, account of the yeare, a full relation of their judicatories / by Francis Rous ... ; with an addition of their customes in marriages, burialls, feastings, divinations &c. in the foure last bookes by Zachary Bogan ...	Rous, Francis, b. 1615.; Bogan, Zachary, 1625-1659.	1654 (1654)	Wing R2034; ESTC R8417	343,626	398

new As for the mans estate it passed to another either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by descent or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vertue of a will Now by Solons laws for before their estate could not be convey'd but to those of the kindred a man might make any body his heire Demost. of any estate t●at he had which was not in controversy but with these six qualifications First he himselfe must be no Foole nor Mad-man 2 No prisoner so as to make his will against his will for then it could be no will 3 No stranger for then his estate went to the common treasure 4 No adopted man for such a ones estate if he wanted a child was to passe to the * Demost. ad Leochar next of the Adopters kindred 5 Not perswaded thereunto by his Wife for such a one saies my * Id cont Olympiodorum author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is little better then a mad-man 6 Not having a male child of his owne for then the inheritance should goe to him And if there were more Males then one they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coparteners or joynetenants But in case he had no male child at all and dyed without a Will the estate fell to the next Male of the Kindred If he had but one Daughter in all or if the Sons that he had were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free borne and legitimate the Daughter was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sole heire And therefore he in Aristophanis Avibus told Hercules minerva could not possibly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iupiter if Mars and Vulcan were his legitimate sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say this Daughter was the heire and the next of the kin was to marry her or the next of kin who was to marry her became the heire by the marriage A Woman or a Boy if they made a Will could not goe beyond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 six bushells Isaus de Aristarch they say it is or the value of such a measure of Barly He to whom the estate did passe by what way soever it were was forthwith to make his claime to it before the Pretor which thing they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if any one would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay in any thing to defeat the claime he was to prosicute his title Demst contr Stephan And now the man hath made his will the next care he has is how to be buried when he dies I shall therefore endeavour to shew him how to have that done too in the amplest manner onl● first I will satisfy him of the necessity of having a buriall CAP. XVI De necessitate s●pulturae I Remember Cicero in his Topicks divides justice into three kindes unam ad superos alteram ad manes tertiam ad homines pertinentem of the second kind of justice viz to the dead I doe find every where among the ancients so religious a care and such a sacred esteeme of a buriall that Sepulchers were called templa and the rite of a funerall acknowledged and called to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks as well as justa by the latins Insomuch that the Athenians had a Law that if any one happened but by chance upon the carcase of another whosoever it were he should be boun● to cast earth upon it three times together Aclian Var. Hist. l. 5 c. 14. and give it a mouthfull of Tur●e a Horace l. 1. Od. 28. Capiti inhumato Particulam dare The Romans it seems by Quintilian Declam 5. observed this custome exceeding well for saies he Ignotis Cadaveribus humum congerimus insepultum quodlibet corpus nulla festinatio tam rapida transcurrit ut non quantulocunque veneretur aggestu And if any one omitted the duty he must make satisfaction by sacrificing a Sow pig porcam b Festus c. 14. praecidaneam as they called it to Ceres But the Scholiast upon Sophocles in Antigone goes fa●ther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever saw a dead body and did not turne up the dust upon it was not only a breaker of the Law but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scelus an accursed devoted fellow anathema acer for what should the body doe any longer in the aire which it is not able to draw and therefore they accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Scholiast upon * In Helen Euripides and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very much feared that the gods under ground would be angry if any belonging to them were a bove ground No greater imprecation to an enemy amongst them then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might not be covered with the earth Mee thinkes I see * Homer Sophoc Hector upon his knees to Achilles as he was ready to stabbe him and * Homer Sophoc Ajax in his prayers to Iupiter before he fell upon his sword earnestly beseeching them not to suffer their bodies when their soules were removed to be left behind in the lurch to be meat for the dogges and the birds Hence surely it was that the ancients stood so much in feare of a death upon the Sea or a shipwrack because of death for there they could never be interred Demite naufragium mors mihi munus erit Saies Ovid. Insomuch that when they went to Sea or at least when they feared to be cast away as we call it for there if the Soule be gone we have lost the body too their custome was to fasten to one part or other of their bodies a reward for him that should find it and bury it if it were cast a shore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Synesius in one one of his Epistles Mor●over not only if a corps were not buried at all but if it were not buried as soone as possibly it could it was counted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they had offended the manes whereas on the contrary if it were done without delay they thought it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had done them a pleasure You have those two words used by the Scholiast upon the saying of Homer Iliad 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petroclus is said to have been angry with Achilles for such a delay Alex. ab Alex l. 3 c. 7. and how true it is which one saies that the bodies were kept fourteen daies and fourteen nights before they were buryed I doe not yet find CAP. XVII De ter vocanda animâ de Cenotaphiis BUT next to the happynesse of being buried was that of being buried in their own Country Insomuch that if a Man died so farre from home that they could not come to the body they were wont with solemne and frequent invocations naming him thrice at every time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manes ter voce vocare as I may say to give a hollow for the Soule

5. Athenaeus and then the Garlands were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too And it may be sometimes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Apium as I have occasion to think from that story of Timoleon who when he was to fight with the Carthaginians there met him by chance Mules laden with this Apium The Souldiers being affrighted therewith because of the use which they knew to be made of that hearb in funeralls whence the proverb of on that is desperatly sick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he needs Apium refus'd to fight but he told them Nay rather take courage my Souldiers and make it an omen of victory for there is use of the hearb when a man has won the best at a fight as well as when death hath given him the worst The first beginning of this custome is by Pilostratis in Heroicis attributed to the Thessali when they did it to the grave of Achilles The reason of it saies * Pedag. l. 11. c. 8. Clemens was to expresse the quiet condition of the dead and their freedome from care trouble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I rather think with the Scholiast upon Euripides as I have formerly told you that they intended it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour the dead as they use to doe the living when they won the Game For the same reason doubtlesse was it that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called it fall a throwing of boughes and leaves upon the grave as Euripides saies they did to Polyxna when she dyed for in latter times if a man had wonne a race or the like they had a custome to bedeck his valiant corps with boughs and leaves you have it done by an old fellow in * Electr. v. 512. Euripides with Myrt●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether was there any allusion therein to the golden-bough or no I think not but if you will you may read more of that bough in Virgil and in Servius his notes upon him It seemes that in Italy they had the same customes For saies Aen. 6. Varo ad Sepulchrum ferunt frondes they carried leaves to cast upon the dead trees And that they took the paines to make Garlands too will appeare by those words of Min. Felix to Octavius Coronas etiam sepulchris denegatis c. nay Addunt nunc etiam lanam saies my * L. 6. de L. L Author they came to wool at last when they had more to spare CAP. XXXIII De Columnis de Oratione Ludis funeribus de Aquilis EIther upon or close by the grave they were wont to erect a Pillar the height whereof was not to be above three cubits by the Law To the Pillar sometimes they added either the Image of the party or of somewhat else to resemble him Thus Diogenes was honoured with the Image of a dog for being a Cynick and Isocrates with the Image of a Siren for being an Orator And it puts me in mind of Admetus his over constant love to his wife when he would get the Image curiously made and have it lye in the bed with him in her place for so he tells her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The honour which they gave the dead in commending him was either by private discourse at home at the feast or by a publique speech in the Ceramicus Which speech if the party dyed in a battell was to be made by one appointed by the Magistrate ordinarily the Father or one of the Kin and that not only at the time of buriall but every yeare after as Cicero saies Lib. de Or●● in Populari oratione mos est Athenis laudari in concione eos qui in praelio sint interfecti quae sic probata est ut eam quotannis ut scis illâ die recitari necesse sit The first that began this custome of making speeches some say was Pericles who made one upon the death of those that were slaine in the Peloponesian warre and some Solon but besides funerall-speeches they had funerall playes too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Play and the Feast commonly goe under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After I have thus vexed you with a tedious company of fopperies practised by the unhappy people of those times even in burialls when they should haue more wit what will you say if I have that yet left which will please you all as much viz. that even they themselves for the most part esteemed those practises both unprofitable to the dead and vaine and foolish in the living as may appeare in the words of Hecuba her selfe or the * Eurip Tro. ad v. 1247. Poet for her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thinke it boots the dead the least of all How rich or poore they have the funerall T is th' livings vanity for this to call Having thus disposed of the body they returned home For the Soule they take no care unlesse it were a King or a Prince whose soules they imagined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be caried into heaven upon Eagles Wings and therefore was it that they were Artemid l. 2. c. 20. wont to honour them with the pictures of Eagles So at Rome when they buried an Emperour they used to let fly an Eagle over the grave In allusion to this Lycophron calls Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Eagle because he carried about Hectors body in a Coach CAP. XXXIV De Lustratione Domus funestae de Parentalibus c. BEing come home they fell a purging and Lustrating the house with brimsto●e and themselves by going through the fire or some other lustration for there were severall sorts thereof and if I have leasure I may chance to speak more of it thus I remember in the Poet 't is said they did to the Kings house who was slaine by Hercules rounding the Alter with a Basket and dipping the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the holy-water and I know not what more Eurip. Herc. F. v. 923. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this they kept a feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silicernium or circum potationem as the manner is with some of us Those that were at it wore Garlands Odyss 17. as Cicero saies quas inibant parentes coronati The colour of their apparrell was white quis unquam caenavit atratus saies * In vatinium Il. 24. Cicero But how is it then that Homer makes Thetis to goe all in black to Iupiter about the death of her Son So I remember Admetus in * Alc. v 427. Euripides bids them mourne for Alcestis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in black and Venus in Theocritus celebrated the funerall of Adonis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a sky coloured gowne Perchance they wore black no longer then till it came to the feast This feast they renewed againe not only nine daies

after a Po●lux l. 3.6.19 when they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thirty dayes after when they called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they sacrificed to Mercury that he might carry their souls to the fields but also upon the day of his death ever after calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upon the day of his birth calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common name for all these feasts or the common festivall for all the infernall rites and for all persons was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually kept in the Month of Anthesterion as the Parentalia were by the Romans in the Month of February in quibus parentabantur manibus mortuorum when the Kindred especially les parens did sacrifice both to the earth and the Gods under it and the ghosts of their Parents or their Ancestors above it Of all these Funerall rites that I have named none that had been an enemy to the person deceased might be suffered to beare any part as appeares by the words of Electra to Chrysothemis forbidding her to sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor so much as come neare the grave as Vlysses in Sophocles is forbid to doe to the grave of Ajax Nay such was Sepulchralis sanctitas saies Tully that no stranger might be suffered to doe it for feare he might be an enemy Moreover a law was made to forbid any one to take away from or adde any thing more to the monuments then what was already made And now it is high time to leave the body in the Mouth of death for so * Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 49 14. Homer calls the grave to be gnawne like a sheep by the never satisfied teeth of a hungry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is buried and laid in a Sarco-phagus in the belly of the earth is as properly said to be devoured as what is devoured and inclosed in the stomack of a Whale or a Vulture or any ravenous creature is commonly said to be buried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For so the Vultures are called * H mog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 living graves nay the Metaphore is commonly made reach to men themselves some of whom even their mouthes are open sepulchers as well as the bellyes have been of others As that of Tereus when he eate his Sonne Seque vocat bustum miserabile nati And of Saturne when he did the like Nay being buried and being devoured have been counted so synonymous that as Lactantius saies Saturne was thought to have been said to have eaten his Sonnes L. 1. c. 13. because he buried them where they might not be seen Well it cannot be helpt these great eaters Death and the Grave are all mouth and no eares like the belly There 's no stopping nor filling their mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Aeschylus Pluto has no Altars He is inexorable and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Euripides Neither saies a * On. Hom. Il. 1. Scholiast was Death ever known to have an Altar but at Gadira I know not wherefore Let us see therefore that his Wife be the more made of now he is gone His Wife if she seemed to be with child was taken into the care and protection of the Archon least she might be cunningly perswaded to marry with whom she should not and if any man offered to wrong her the punishment was arbitrary The children were committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Tutor He that was to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be overseer or Guardian was either not to be of Kin at all or else so farre off that if the child should happē to die in his nonnage the inheritance could not fall to him A Tutor was either by will or by appointment of the Archon Which way soever it were he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Aeschines and had the mannaging of all the affaires till they came to be twenty yeare old and then either they themselves or any else that would might sue out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a writ Malè administratae Tutelae and have him before the Archon But this must be done within five yeares after the Pupill came to be of age or not at all LIB VI. SECTIO I. De Supplicationibus juramentis CAP. I. De Supplicibus sacris De asylis aris HAving taken this care to see the Marriage of himselfe the Education of his children and the honourable Buriall of his Body it will be expected that now I say somewhat in commendation of his conditions and concerning his manner of Life either towards the gods or towards Men. Of his carriage towards the gods because there has been something already done in that kind I shall not speak so largely only a word or two or more of the customes used in Supplication to and in Swearing by the gods and then I shall proceed to his actions towards Men whether his friends in making merry with his equalls and giving to the Poore or his Enemies in waging of Warre This Treatise because of the diversity of subjects you have divided into three severall Sections the first of Supplication called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The person of a distressed Petitioner as an abused slave or the like whether he addressed himselfe to men or to the gods but especially if to the gods was to be look't upon as Sacred and inviolable as appeares by the Oracle sent from Dodona's Vocall Forrest to the Athenians related by Pausanias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if he came flying to such or such Altars as were appointed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none might touch him upon paine of exilement And therefore is it that Polydorus in Euripides makes it such a ground for his confidence saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altars are not farre off So in another Tragedy when Helena kept hanging upon the Bed for her refuge Menelaus wondring thereat Eurip. Hel. v. 805. what saies he dost Altars want or is it the Barbarian mode And no wonder that they thus fled to Altars or that others feared to meddle with or to slay any body near them viz because they thought the blood would be upon them that should doe it yey though the Supplicants were already dead in the Law For so the Chorus in Ion tells Creusa the Law forbids any Petitioner to be put to death True saies she but I must be killed by the same Law No matter replies the Chorus sit fast and if any one kill thee there * Ib. v 125● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy blood shall be upon him Insomuch that a great many even among them seeing malefactors thus protected from the Law and consequently encouraged to the transgression were bold to complaine of the injustice of it as you have Ion in the Tragoedy thus 〈◊〉

which they thought was still quick enough to come to them a In Pyth. Od. 4. Pindar saies that Phrixus when he was a dying at Cholchis desir'd Pelias to see this office perform'd for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so Vlysses after he had lost threescore and twelve of his company among the Cicones presently made it his businesse saies Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give a hoop for every one three times Id. 13. Eclog. 6. As Theocritus saies of Hylas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Virgil he is nam'd but twice Hylam nautae quo fonte relictum Clamessent●ut littus Hyla Hyla omne Sonaret Doubtlesse they would have been glad to believe their bodies also might be rolled under ground into their native Countrey as some of the Iewes doe think theirs shall into the land of Canaan And yet a great many of them knew that if they cry'd their hearts out to the Soules themselves it could be to little purpose For as I remember one in Aristophanis Ranis saies concerning the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are gone so farre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe isused also for to dye we say a man is dead and gone that you cannot reach them at thrice calling But must this be all can there be no way else to honour the man unlesse you can finger the carcasse yes he shall be kept safe in Grave and a Monument though he never be buried Such a monument they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to bury a man thus in effigie as I may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in * Helen v. 1●62 Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scholiast upon the Same Poet in Hecuba gives a full testimony of the custome saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the body were buried in another Countrey to keep his memory above ground they would bury his grave Nonnus calls this Cenotaphium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sepulcher Such a thing as this Aeneas made for his Father b Virg Aen. 6. Tumulum Rhaeteo in littore inanem Constitui c Ovid. l. 6. fab 8. Progne for Philomela inane Sepulchrum Constituit The Pythagoreans for those qui à Philosophiâ suâ descivissent accounting them as bad as departed out of the life that had departed from the principles The Athenians for all those that dyed upon the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Poet concerning Helena's husband t is worth your labour to read the story what a pudder the Woman kept about putting a suit of clothes in a beere as if his body were there and bedecking it with flowers and carrying it out into the Sea to drowne it If it may not be grievous I will produce the words which passed betwixt Theoclymenus and Helen concerning the custome Theoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .. If a man died fighting in the field and his body could not be found he was honour'd with the carriage of an empty beere in pompe and a buriall in the Ceramicus with Pillers and Epitaphs in the stateliest manner that might be For with this provision for his buriall he in * In Avibus Aristophanes comforted himselfe and his friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what need I say more of this It was a common thing every where as * L. 11 fab 10. Ovid saies Et saep● in tumulis sine corpore momina legi CAP. XVIII De mortui mutilatione iis quae in homicidiis fieri solebant THE customes used in Athens upon the dead body were different according to the different waies by which he came to his end viz. Violent and Naturall And first of the customes used in a violent death If the man had kild himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cut off the hand with which he did it and buried it in a place apart from the rest of the body So saies Cel. Rhodiginus but I know not who told him so In dying or falling down Men and Women but especially the Women were exceeding carefull that they might not discover any thing that was not to be seen but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Euripides saies of Polyxena If another killed a man he that killed him if he thought that he had done it justly and in a good cause though he washed his hands after it as they would doe after killing any other Creature yet he used to take the sword that he did it with and hold it up towards the Sun with the bloud on it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the scoliast upon Euripides in Orestes to shew that he feard not if heaven were witnesse and all the World knew of the fact If he had done it unjustly insteed of sh●wing the bloud he wip'd it off in the haire of the party slaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Scoliast upon Sophocles in Electra averruncare to abominate and wipe away the abomination of the fact But if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he saies i. e. If the party were one of his owne Tribe or kindred he could never wipe it so cleane but some would stick And therefore fearing it would draw the Furies to revenge it they provided Amulets and spells to keep them off And what better thing then a part of the body it selfe for having that in their power as a hostage to doe what they would with it the Ghost of the party would not offer to meddle with them or else would spare the bearer for love of the carriage And therefore as soone as they had slaine him they cut off all the extreme or outmost parts of the outmost members Soph. in Electra and sewing them or tying them together wore them under their arme-pits The extremities thus used they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so to use the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as they call'd it likewise if they did but cut the topps of the eares when a man had committed a fault saies the Etymologicall Dictionary which may more properly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lap of the eare Though that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be also used for as bad usage as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unles you will say this was properly said to be done when they kill'd the party quite Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in L. 4. Apollonius where he speakes of Absyrtus his being thus used by his sister Medea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because oftimes they hung those pieces of the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their

astrictus caluit cruor atraque f●vit Vulnera c. Now because the Ghost or the Soule was thus recalled to the body animas responsa daturas it was therefore sometimes termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horace or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divining by the Soule or the Ghost But such as expected any answer thus from the soul then must be sure to be kind to the body before for Melissa the Wife of Periander refused to answer him because he had not buried her body as he should Herod l. 6. But surely there was somewat worse then a Soule else what need of lustration of the party Such as Tiresias used to the * St● l. 4. Theban King to keep him from receiving harme Hydromanteia was sometimes by Sea-water but most commonly by that of a fountaine and so was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was done severall waies 1. By drinking of the Water enough to make many a Poet too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies Aristides in his Orat. de Puteo 2ly By throwing things into it to try whither they would sink or swimme as they did cakes in the Well of Ino. Pausan. in Lacon 3ly By seeing the Images of such things as they sought for especially in the well of Apollo Thyrxeus in Achaia 4ly By dipping a glasse in the water to know what would become of a sick-man For as he lookt well or ill in the glasse accordingly they presumed of his future condition 5ly By throwing in three stones and observing the rounds they made in the sinking Sometimes they made use of oyle or of Wine instead of Water and so it was tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when it was done in a Bason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by a Syderitis a kind of load-stone which if they washt in spring-water would speak like a child With such a one Helenus is reported to have divined the destruction of Troy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by a Sive held up by a Thred or a paire of Sheeres and turning round at the naming of the party that stole the thing or the like Of this Theoc. Idyl 3. And I have seen it used by some women impiâ fraude or anili superstitione I cannot tell which I have not leasure neither indeed is it tanti to tell much of other waies of divining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gyg●s his ring or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Egges which Suidas saies Orpheus wrote a book of Or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with barly or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the burning of a candle L. 30. c. 11. mentioned by Pliny in his Naturall History and by Aratus in his Prognosticks To which you may adde their common old-wives Sawes concerning weather or the like such as this Clara dies Pauli bona tempora denotat anni not to disparage those more Astrologicall and Rationall such as that of Virgil. Luna revertentem c. with the rest CAP. II. De ritu Divinandi ex vocibus rebus ominatis ALL this which I have spoken is to conjecture by things but there is a way by words also by which according as the words were good or bad they presaged such and such events Such words were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sutable to the name of Propheta as omen comes from ore-men quia fit ore quoth Festus You may render it voyces for so we use to call those prophetick speeches which we heare we know not from whence as the Scripture also does Tully called them by the name of voces Pythagorei non solum voces de●rum observarunt L. 1. Divin sed etiam hominum Any words that either boded ill or signified that which they disliked they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that used them to another either to hurt him or to vex him was said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blaspheame him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripides calls it where he speak of certaine ominous speeches let fall at a feast by a servant just as one of the company was going to drink 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io● v. 1188. The Latines call it obscaenare and the words themselves malè ominata verba as it is in Horace we may english it halzening speeches Such words as these they had alwaies a superstitious care to avoid insomuch that they would say insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a house And so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like For there is a kind of words which as Tully saies of Nulla spes Reipublicae non licet In Epist. ad Cassium or to speak in the phrase of Terence Religio est dicere they made a scruple to speak therfore in time of Sacrifice or any other businesse with the gods nothing was more strictly commanded and observed then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it was among the Romans in the Proclamations for keeping of holy daies to avoid all ominous expressions or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they called them Which if they were spoken by a brother Plato l. 7. de Leg. or one very neer of kin to that party whose businesse was then in hand they took the greater notice of them and thought them so much the worse What words were especially counted for ominous you might give me an account if you could give me Suetonius his book of which we have but the title viz De vocibus malè ominatis Only thus much I may tell you that when they first set about any businesse of concernement they had a speciall care to begin with a Preface 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to Persius his hoc benè sit and that old thread-bare word of the Latines Quod bonum felix fortunatumque sit Some words there were and Proper names of such a signification as it was counted a happinesse but to heare them spoken For so when Iulus had said Mensas etiam consumimus presently saies Virgil his Father laid hold on the word and embraced the omen ea vox audita laborum Prima tulit finem primumque loquentis ob ore Eripuit pater So Leotychides when he desired ●f a Samian his assistance against the Persians asked what his name was and being answered Hegesistratus reply'd I embrace the omen in the nomen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with them that accipere omen is with the Latines that is to make an ominous speech an omen indeed and take it to my selfe For indeed they counted it much in the power of the hearer to make it an omen or not an omen ostentorum vires in eorum erant potestate quibus ostendebantur saies Pliny Now the way to ab●eminate an