Varieties: or, A surveigh of rare and excellent matters necessary and delectable for all sorts of persons. Wherein the principall heads of diverse sciences are illustrated, rare secrets of naturall things unfoulded, &c. Digested into five bookes, whose severall chapters with their contents are to be seene in the table after the epistle dedicatory. By David Person, of Loghlands in Scotland, Gentleman.

A TREATISE OF DEATH, And of diverse Orders and Ceremo∣nies of Burials.

Section 1.

The remembrance of death requisite in all men: Ceremo∣nies for the remembrance of it; some documents against the feare of it▪ what death Iulius Caesar wished; of Autocides; of selfe-murtherers, &c.

THERE is nothing whereof a Christian should be more mindefull than of death. The Ethnickes that wanted the true consolation which a beleeving and faith∣full Christian hath, had nothing more frequent in their mouthes than Death: The Poets are full of these passages.

Vive memor, quàm sis aevi brevis—. Nascentes morimur, mors rediviva brevis.

Especially Horace, with Tribullus, Catullus, Proper∣tius, Seneca Tragoedus, Persius, Iuvenall, Claudian, Ovid, Lucianus, and the rest; whereof to make mention, were to fill up a little Volume: there is nothing al∣most under the heavens but may serve man as a me∣moriall thereof;* 1.1 the Sunne setteth at evening, the day giveth place to the night; Summer, to Winter; infan∣cy to childhood; that to youth, it to man-hood; this againe to decrepit old age: whence it may be infer∣red, that the best fruits we can reap of all our studies, yea, chiefly of Philosophy, are to prepare us for this death: neither almost to any other end tend all their documents, than to live w^th pleasure in reason here, & then to dye in patience, no wayes dismaid at the ap∣proach of death, because of its inevitablenesse, of our our obedience to the Law of Nature, of the examples of al Ages, sexes and conditions of men to this houre, who have gone before us:* 1.2 so that the principall aime of vertue whereof they made such account, was to in∣duce & prepare all that have beene, are, or shall suc∣ceed, to a patient acceptance, or rather a contempt of it, that we might passe our lives more peaceably here; which otherwise by the perpetuall feare of it, would be a never-dying life.

For this cause,* 1.3 it should seeme, the Ancients, did institute Graves, Monuments, and Tombes, to be ei∣ther in the Churches, or Church-yards adjoyning thereunto, as in the most conspicuous and usuall pla∣ces where the living frequented most. I cannot but wonder, that what the Philosophers thought fit con∣tinually

to bee thought on, Iulius Caesar should wish to come upon him suddenly and at unawares. Histo∣ries relate, that while some Philosophers were reaso∣ning before him, What sort of death was best; some alledging one kinde,* 1.4 and some another; He maintained that a sudden and unfore-seene death, was the best: for howsoever unto a man of his high estate and profes∣sion, it might seeme a word dispensable; yet to a Christian who is learned to say, A morte subita & im∣provisa libera me Domine, it cannot so well be allowed: who as he should not wish a death unforeseene, nei∣ther yet be unprepared at the sudden aproach of it; so should he not by any meanes either accelerate or wish it, thereby to bee rid out of any incomberances that may befall.

Nec metuit mortem bene conscia vita— Nec optat—

For as Saint Augustine reason well against such Autocides and selfe murtherers,* 1.5 it is rather a to∣ken of pusillanimity and lacke of courage in them, than otherwayes a marke of true resolution to doe so; seeing they had not the daring to abide the dint of ad∣versities which threatned them.

Let us all remember to implore in our daily pray∣ers, our Makers assistance from above, to aide us in that last houre:* 1.6 for my owne part, I thinke it one of the best fruits of my studies or travels, to be ever ar∣ming my selfe against it: and as in my morning and evening prayers I call for peace of conscience, in the assurance of my reconciliation with my God; and for peace on Earth, for his blessing upon my children, his favour upon my King and Countrey: so more speci∣ally

for the favourable assistance of the Holy Ghost the comforter to assist me then; that neither the ter∣ror of a present death may affright me, nor my trust and confidence breed in mee presumption, nor my feare, despaire; but there being a sweet harmony be∣twixt my soule and my God, I may lay downe my life, in hope to re-assume it againe for ever.

Section 2.

That Christians ought not to feare death, as the Ethnicks did. All things, save man, keepe their constant course. The uncertainty of mans life.

IT is true,* 1.7 that the consideration of death, which of all terrible things is most terrible, as being the par∣tition of the soule and body, and so the destruction of this structure, was the cause, why divers of the Anci∣ents fearing almost even to name it, were wont to say in stead of (he is dead) he sleepes, he hath left off to be; hee is gone downe to the lower parts of the earth,

—hunc ferreus urget Somnus, in aeternam clauduntur lumina noctem.

Or desiit esse, or transiit ad manes, and so forth; the reason being, that few or none of them had the full knowledge, much lesse the assurance of the enjoying these pleasures after this life past, which we Christi∣ans being taught at a better schoole, have: wherefore as well learned disciples of so worthy a master; let us

learne not only to name it, but sted fastly to abide the approch, the frowne and dint of it.

In me si lapsus labtur orbis— —impavidum ferient ruinae.

Remembring our selves,* 1.8 that howsoever soule and body be severed for a season, and that the body lye companion with them that sleep in the dust; yet that they shal conjoyne againe in the glorious resurrection to possesse those joyes unknowne to many of the An∣cients, which our Lord and Master hath purchased to us by his death: remembring that howsoever wee should live to the fulnesse of yeares, that wee shall see no more,* 1.9 even unto the last date of our dayes, than a boy of ten or fifteene yeeres: For the seasons of the Yeare, the Dayes, and Nights, the Seas, Sun, Moone, and Starres, Plants, Herbes, yea, Beasts themselves, &c. keepe a constant course, which in a perpetuall re∣volution were set: and if so be that in these any change be, then bee sure it is a foretoken of Gods kindled wrath against us.* 1.10 For the Heathen Astronomer, when the Sunne did eclipse at the time of our Lords passion, could well say, That either the God of Nature was suffering, or else the frame of the world was to dis∣solve, the eye of all things suffering such a deliquie: now if the elder see any thing other than the youn∣ger, be sure it is not in the nature and course of things above spoken, which in perpetuall revolution do ob∣serve the course prescribed unto them by their Maker: But in the persons of men, which pointeth out unto us the frailty of their estates; and even of them also (if we remarke well) we shall finde more who have died within thirty or thirty five yeeres of Age, than

past it: But death being the common subject of our preachers especially in their funerall Sermons, I passe it over as their peculiar Theme, and according to my first purpose doe hasten to the divers sorts of Bu∣rialls.

Sect. 3.

In what reverence the interring of the dead was amongst the Ancients; of Alexander; Of Sylla: How the People of Vraba did use their dead; Customes of Fin∣land, Lapland, Greece and other places, concerning bu∣rialls.

AND first for the Antiquity of interring of the dead,* 1.11 as Writers doe abound in their testimo∣nyes, that even amongst enemies in the hot∣test of their hostility and Wars, Truces were granted for burying of the dead; so particularly in the Word of God we have warrant out of the Macchabees, that although there were not positive lawes of Nations and Countries for this effect, Nature seemes to have ingraued it in the hearts of all; thus Palinurus case in Virgill is regrated, that he wanted the honour of bu∣riall, for having made ship-wracke; thus the Poet de∣ploreth his losse.

Heu numium Coelo & Pelago confise seren••, Nudus in ignota Palinure jacebis arena.

What reverence and regard the Roman Emperors* 1.12 have had unto it in their lawes and statutes in Iustini∣ans

workes may be seene plentifully, and especially in one Title expressed by it selfe, De non violando Sepul∣chro.

Alexander the great having discovered Achilles Tombe in Greece overgrowne with brambles and briers,* 1.13 so honoured it, that being crowned with a Garland of Lawrell and Cyprus, he carowsed so ma∣ny full bowles of Wine to his memory, untill he had almost lost his owne.

So did Tullius Cicero for the time Questor, send into Cicilie to readorne Archimedes Tombe, it being al∣most obscured with thornes and brambles.

Contrariwise to this,* 1.14 Sylla his cruelty and inhumane barbarity against the dead bodyes of his enemys, is yet registred in the records of his Country; for that he (to be avenged upon his enemies being dead, whom alive he could not come at) caused to disinterr the halfe putrified carcases whereon he trampled with his Hor∣ses; and being Iealous of being so served after his death, ordained his body to bee cast into Tyber, and caused to divert the Rivers course, so to disappoint all who should search after it.

The like I find done by a certaine Pope, who cau∣sed to carry about with him the Corps of some Car∣dinalls in Sheletons, upon Mules ever before him, to be avenged of them, for that either they had crossed his election, or had conspired against him; whereupon the Author,

Septem praelati Papa iubente praelati, &c.

Even the most barbarous Nations, who other∣wayes wanted all sort of humanity and civility, have had respect to this. For I finde in Peter Martyrs de∣cads

touching the Historie of the West Indies in Vra∣ba and other parts thereabout,* 1.15 how they doe dry (as we doe fishes) the bodyes of their dead, which there∣after they hang up round about the Walls of their in∣ner roomes, adorning their heads, shoulders, and up∣per lips with Gold and Pearle:* 1.16 And Ortelius in his Cosmographie, speaking of Find-land, or Lapland, (which he calls Livonia) where there is no Religion almost at all, (because after the manner of the Hea∣then they worship the Sunne, Moone and Serpents, &c.) I find (I say) that when any one of great esteeme dieth, his friends sit round about his corps laid on the earth, but not yet covered with any mould, and make good cheere, and drinke to his farewell; and putting the Cuppes in his hand, as if he could pledge them, they quaffe about a long time; in end, they lay him in the grave with store of meate, and drinke by him, and put a peece of money in his mouth, and a sharpe Pole-axe fast by him: then they shout aloud in his eares, and give him in Commission, that when he shall come to the other world whither they had vi∣ctualled him, and given him mony to defray his char∣ges, that he faile not whensoever he meete with any Dutch man, to correct him, as well as they had thral∣led him and theirs in this world: which custome (but after a more solemne manner and sumptuous.) they of China, Cathay, and Tartarie keepe almost in all points.

The like wherof that same Author observeth done in Ternessare a Citie of the East Indies, but not to a like enemy: In Greece, yet (as of old) at least in such parts of it as are under the Turkish Empyre; when∣soever

any remarkable person dieth, all the women thereabouts after their old heathen custome, meete together about the house of the deceased and there choosing the lowdest and shrillest voices to beginne, betimes in the morning they make lamentable how∣lings and cryes; weeping and tearing the haire from their heads, beating their teats and breasts, with their nailes, defacing their cheekes and faces, they conduct him to his grave singing by the way his praises, and recounting what memorable things he had done in his life. Which custome Aëtius an ancient Historian of our Country observeth to have beene used of Old amongst our British,* 1.17 and yet in our High∣lands is observed: The Poets in their Luctus & ne∣niae make mention of this and the like, as Ovid, Ho∣race, Iuvenall, Catuallus, Tibullus, Propertius; amongst the Greekes, Sophocles, Musaeus, Aristophanes, Phocyllides and the rest; whereof Ennius, speaking of himselfe.

Nemo me lachrymis decoret, nec funera flet•• Faxit, Cur? volito vivus per ora virum.

Sect. 4.

Other severall Customes of interring the Dead amongst Aegyptians, Romans, and Indians; that the man∣ner of Christian Interrements are preferreable to all other.

NOw what hath beene the Curiosity of the Aegyptians for the keeping of their dead, their Momies can testifie, where the whole and in∣tyre bodyes of some of their Princes and great men were to bee seene of late, who died many thousand yeares agoe; whereof who pleaseth to reade may consult Diodorus Siculus,* 1.18 Ammianus Marcellinus, Strabo, Herodotus and others: the Athenians, and after their example the Salaminians (saith Sabellicus. lib. 5. Aeneid. 2.) used to interre their dead with their faces turned to the Sunne setting,* 1.19 not to the rising, with the Megarians; and apparently Catullus was of their opi∣nion when he said, Nobis cùm semel occidit brevis lux, nox perpetua una dormienda est.

But of the severall fashions of burying the dead I finde two most remarkable; the one of some Greeks and Romans, and not used but by those of the better sort,* 1.20 which was in burning the Corps of the deceased after this manner; There was either an Eagle or some other great fowle tyed unto the top of the Pyramide of Wood wherein the dead body lay; This Pyramide being kindled by some of the most intire friends of

the deceased, amongst the cloud of smoke the Fowle being untyed which was tyed before, was seene to flut∣ter and flye away, which by the Spectators was taken to be the soule of the deceased flying to Heaven; the Ashes then of this burnt body they collected and kept in an Vrne, and of this the Poets almost every where make mention.

The other was the Indians in eating the dead bo∣dyes of their Parents,* 1.21 and friends, as they did in ire to those of their foes, thinking that they could give them no more honorable Sepulchre, abhorring the others burning into ashes as a thing unnaturall; which might well be seene at the time that Alexander had conque∣red them; for he willed both Greekes and Indians to doe alike, but they upon no condition would condis∣cend to that, the power of custome being so strong, as it was impossible for any Novations (though never so good) to alter it.

Amongst al fashions above rehearsed, I think that of our Christian interments to be most consonant to na∣ture, seeing of earth we are, and that to it we must re∣turne againe: As for the Greekes howling, weeping, renting their cloathes, haire, and faces, it seemeth that Saint Augustine in his worke De cura pro mortuis ha∣benda, aymed at them; for in that whole worke, I per∣ceave nothing that maketh much for praying for them, but chiefly he willeth all men to moderate ex∣traordinary Griefes mournings and howlings for them, seeing they rest from their labours; and his conclusion is good, that if prayers for the dead be not meritorious for them, yet at least that they are some way comfortable for the living; Si non subsidia mor∣tuorum

(saith hee) tamen solatia sunt viventium: In∣deede I will not deny but that Father and others also in their writings allow prayer for the dead; as Peter Martyr, Vermillius also in his loco. 9. lib. 3. in the Title De Purgatorio, denyeth it not, but onely he refuseth such prayers to have beene subsidiary or helpfull to them, but rather congratulatorie, for that they were released from all their miseries; which he instanceth by the funerall Oration of Saint Ambrose upon the deaths of the Emperors, Theodosius and Valentinian, where there is no mention of praying for their soules to ease or shorten their paines in Purgatory.

Section 5.

That the Church of Rome reapeth great commodity by their funerall ceremonies, as by their bells, Cymballs, Torches, processions of order and the rest: silent ob∣scquies condemned: a story of a woman whose Ghost haunted her Husband and family after her death; and the cause thereof.

NOw for all this, as there is nothing whereby the Church of Rome reapes more commodi∣ty then by their prayers for the dead; for it is called, the Friers kitchen; So it is, there is nothing wherein their pompous solemnities and their devoti∣on appeareth more than in their accompanying their dead to the grave, with the sound of Bells and Cym∣balls, Tapers, Torches, prayers, musicke, Church

Ornaments, solemne processions of the fraternities, and not without contention of precedence of orders: all which ceremonyes as they bred a kinde of pious compassion in the beholders,* 1.22 So it begetteth a manner of content to their eyes and eares; But our silent and dumbe obsequies, as wanting Bells and other noyse, doth not so take the Spectators and such as accompa∣ny them.

Now I will close this Title with one observation which the Poets remarke; who affirme that the spi∣rits and Manes of them who want their due burialls, wander here and there in Ghostly apparitions untill their bones be interred.

Nec ripas datur horrendas, aut nigra fluenta Transportare prius, quàm sedibus ossa quierunt.

For the punishment of the neglect of it may appeare in one of our Northern Countries,* 1.23 cald Lawder; who on her death-bed had enjoyned her husband to bury her in the Church-yard, which if hee did not, shee threatned that her Ghost would haunt him after her death: but the plague then raging in those parts, and he fearing that if she were publikely buried, that all would have suspected her to have died of the plague, whereupon every one would have deserted him, and so lest hee should bee left succourlesse, he resolved to conceale her death, and buried her in a corner of his Garden; but thereafter, this womans ghost, I say, did so incessantly both haunt and affright, both him, his children, and family, that there was no resting for them at any time; till by the advise of the Clergy she was taken up againe and buried, where she desired to be in her life-time; which being done, both she and they rested.

Notes

• * 1.1

  All things we see serves to refresh our memories of death and mortality.
• * 1.2

  The docu∣ments of all the old Philo∣sophers ten∣deth to this chiefly, not to feare death.
• * 1.3

  Burials and tombs in most conspicuous places erected for that cause.
• * 1.4

  Iulius Caesar his death which hee wished, not to be allowed of by a Christian.
• * 1.5

  S. Augustine reputeth it a token rather of pusillanimity to put hand on our selves, than of cou∣rage.
• * 1.6

  My usuall prayer.
• * 1.7

  The ancients for all their good injuncti∣ons, yet feared it.
• * 1.8

  Not to be afraid of death, and why?
• * 1.9

  All things ex∣cept man keepe their constant course.
• * 1.10

  If change be in things, a token of Gods wrath.
• * 1.11

  The Antiqui∣ty of interring the dead.
• * 1.12

  The Old Ro∣man Empe∣ro••s respect had thereunto.
• * 1.13

  Alexander of Macedon daun∣ced about A∣chilles tombe.
• * 1.14

  Sylla his cruel∣ty against buri∣alls remarked in Histories.
• * 1.15

  The memory they carry to the dead, in Vraba, and the way how they use the Corps.
• * 1.16

  The manner of burialls obser∣ved in Find-land and Lap∣land.
• * 1.17

  That same sort observed of old in this same Country, and yet in cer∣taine parts of our Highland••▪
• * 1.18

  The Aegypti∣an burials and their Momies most remark∣able.
• * 1.19

  Two sorts of interring the dead most re∣markable.
• * 1.20

  The Romans burned & con∣sumed theirs to ashes.
• * 1.21

  The Indians a∣gaine did eat their dead as thinking their bellies a hono∣rable sepulchre for them.
• * 1.22

  The dumbe & silent obse∣quies of our burialls con∣demned.
• * 1.23

  A History of a Gentlewoman, who for not being interred in the Church-yard molested her family, by her ghost, while she was disin∣terred, and ac∣cording as shee desired, was buried.