time, they were held infamous, L. 2. C. de secund. nupt. but men were under no such restriction.

M. Antoninus, the philosopher, after the death of his wife Faustina, lived with a concubine, (ne tot liberis superduceret novercam), that he might not bring in a step-mother on his children, Capitolin. in vita ejus, fin.

Second marriages in women were not esteemed honourable, and those who had been married but to one husband, or who remained in widowhood, were held in particular respect: Hence UNIVIRA is often found in ancient inscriptions, as an epithet of honour. So UNI NUPTA. Propert. iv. ult. Such as married a second time were not allowed to officiate at the annual sacred rites of Female Fortune, (Fortuna muliebris,)_Dionys. viii. 56. Val. Max. 1. 8. 4. Serv. in Virg. Æn. iv. 19. Festus in Pudicitiæ signum. Among the Germans, second marriages were prohibited by law. Tacit. de Mor. Germ. 19.

IV. ROMAN FUNERALS.

THE HE Romans paid the greatest attention to funeral-rites, because they believed that the souls of the unburied were not admitted into the abodes of the dead; or at least wandered a hundred years along the river Styx, before they were allowed to cross it; for which reason, if the bodies of their friends could not be found, they erected to them an empty tomb, (TUMULUS INANIS, evoTapio, Cenotaphium), at which they performed the usual solemnities, Virg. Æn. iii. 304. vi. 326. 505. Stat. Theb. xii. 162. and if they happened to see a dead body, they always threw some earth upon it, lb. 365. Horat. Od. i. 28. 23. & 36. and whoever neglected to do so, was obliged to expiate his crime, by sacrificing a hog to Ceres, Festus in PRECIDANEA AGNA: Hence no kind of death was so much dreaded as shipwreck, Ov. Trist. i. 2. 51. Hence also, Rite condere manes, to bury in due form, Plin. Ep. vii. 27. Condere animam se

In the primitive church, a second marriage was accounted no other than a lawful concubinage, or a species of bigamy; and there are some ancient canons, which forbid the ecclesiastics from being present at second marriages.

Marriage, by the Mosaic law, was subject to several restrictions. A man was forbidden to marry his brother's widow, unless he died without issue; in which case it was enjoined as a duty. So it was forbidden to marry a wife's sister, at least while the wife was living; which was not forbidden before the law, as appears from the instance of Jacob. The ancient Roman law is silent on this head; and Papinian is the first who mentions it, on occasion of the marriage of Caracalla. The subsequent lawyers stretched the bonds of affinity so far, that they placed adoption on the same footing with nature.

Affinity, according to the modern Canonists, renders marriage unlawful to the 4th generation inclusive; but this is to be understood of direct affinity; and not that which is secondary or collateral. Affinis, mei affinis, non est affinis meus.

Encycl. Britt. Article Marriage.-E

pulchro, Virg. En. iii. 68. See Plaut. Most. ii. 2. 66. Suet. Cal. 59. and to want the due rites was esteemed the greatest misfortune, Ovid. Ep. x. 119.

When persons were at the point of death, their nearest relation present endeavoured to catch their last breath with their mouth, (extremum spiritum ore excipere): Cic. Ver. v. 45. Virg. Æn. vi. 684. for they believed that the soul or living principle (ANIMA) then went out at the mouth: Hence the soul of an old person (anima senilis) was said in primis labris esse, Senec. Ep. 30. or in ore primo teneri, Id. Herc. fur 1310. sO ANIMAM agere, to be in the of death, Liv. xxvi. 14. Cic. Fam. viii. 13. Tusc. i. 9. Senec. Ep. 101. Animam dure, efflare, exhalare, exspirare, effundere, &c. to die.

agony

They now also pulled off their rings, Suet. Tib. 73. Plin. xxxi. 1. which seem to have been put on again, before they were placed on the funeral pile. Propert. iv. 7. 9.

The nearest relation closed the eyes and mouth of the deceased, Virg. Æn. ix. 487. Ovid. Her. i. 102. & 113. ii. 120. x. 120. Lucan. iii. 740. probably to make them appear less ghastly, Suet. Ner. 49. The eyes were afterwards opened on the funeral pile, Plin. xi. 37. s. 55. When the eyes were closed, they called (inclamabant) upon the deceased by name several times at intervals, Ovid. Trist. iii. 3. 43. repeating AVE or VALE, Catull. xcviii. 10. Ovid. Met. x. 62. Fast. iv. 852. whence corpora nondum conclamata, just expiring, Lucan. ii. 23. and those who had given up their friends for lost, or supposed them dead, were said eos conclamavisse, Liv. iv. 40. se when a thing was quite desperate, it was expressed by the words CONCLAMATUM EST, all is over, Ter. Eun. ii. 3. 56.

The corpse was then laid on the ground, Ov. Trist. iii. 3. 40. Hence DEPOSITUS; for in ultimo positus, desperate salutis, desperate, dying, past hopes of recovery, Id. ex Pont. ii. 2. 47. Trist. iii. 3. 40. Ver. Æn. xii. 395. Cic. Verr. i. 2. or from the ancient custom of placing sick persons at the gate, to see if any that passed had ever been ill of the same disease, and what had cured them, Serv. in Virg. Æn. xii. 395. Strab. iii. p. 155. xvi. 746. Herodot. i. 197. Hence DEPONERE aliquem vino, to intoxicate, Plaut. Aul. iii. 6. 39. Positi artus, dead, Ovid. Her. x. 122. so compositus vino somnoque, overpowered, Ovid. Amor. i. 4. 51. ii, 5. 22.

The corpse was next bathed with warm water, and anointed with perfumes, Virg. n. vi. 219. Ovid. Her. x. 122. Plin. Epist. v. 16. by slaves called POLLINCTORES, (quasi pellis unctores), Plaut. Ásin. v. 2. 69. Pen. prol. 63. belonging to those, who took care of funerals, (L'BITINARII); Senec. de benef. vi. 38. and had the charge of the temple of Venus Libitina; where the things requisite for funerals (necessaria funeribus) were sold, Plutarch. Rom. quæst. R. 23. Liv. xli. 21. Hence Vitare Libitinam, not to die, Horat. Od.

iii. 30. 6. Mirari nihil, nisi quod Libitina sacravit, to admire nobody till after his death, Id. Ep. ii. 1. 49. Libitinam evadere, to escape death, Juvenal. xii. 122. Libitina is also put for the funeral couch, Martial. viii. 43. 4. Acron. in Hor. Od. iii. 30. 6.

In this temple was kept an account (ratio vel ephemeris) of those who died, Suet. Ner. 39. for each of whom a certain coin was paid, Dionys. iv. 15. hence Autumnusque gravis, Libitinæ quæstus acerbæ, because autumn, being unhealthful, usually occasioned great mortality, Horat. Sat. ii. 6. 19. So Phædr. iv. 19. 25.

The money paid for the liberty of burial and other expenses, was called ARBITRIUM, oftener plur. -a, Cic. post. red. in Sen. 7. Dom. 37. Pis. 9. so arbitrium vendendi salis, the monopoly of salt, Liv. ii. 9.

The body was then dressed in the best robe which the deceased had worn when alive, Virg. Æn. ix. 488. Ordinary citizens in a white toga, Juv. iii. 172. Magistrates in their prætexta, &c. and laid (componebatur vel collocabatur) on a couch in the vestibule (locus vacuus ante januam domûs, per quem a via ad ædes itur, Gell. xvi. 5.) with the feet outwards, as if to take its last departure, Ovid. Met. ix. 502. Tacit. Agric. 45. Senec. Ep. 12. brev. vit. 20. Suet. Aug. 101. Pers. iii. 104. Hence componere, to bury, Horat. Sat. 1. 9. 28. Ovid. Fast. iii. 547. v. 426. Tacit. Hist. i. 47. Then a lamentation was made. Hence Sic positum affati discedite corpus, Virg. Æn. ii. 644. The couch was sometimes decked with leaves and flowers, Virg.En. xi. 66. Dionys. xi. 39. the bedstead of ivory, Prop. ii. 10. 21. If the deceased had received a crown for his bravery, it was now placed on his head, Cic. de legg. ii. 24. Plin. xxi. 3. A small coin, triens vel obolus, was put in his mouth, which he might give to Charon. (Portitor vel Porthmeus, the ferryman of hell), for his freight, Juven. iii. 267. Hence a person who wanted this and the other funeral oblations, was said, Abiis ad Acheruntem sine viatico; for without them it was thought that souls could not purchase a lodging or place of rest, (nusquam posse diverti), Plaut. Poen. prol. 71.

A branch of cypress was placed at the door of the deceased, at least if he was a person of consequence, Lucan. iii. 442. Festus, Horat. Od. ii. 14. 23. Plin. xvi. 33. to prevent the Pontifex Maximus from entering, and thereby being polluted: Serv. ad Virg. Æn. iii. 64. iv. 507. for it was unlawful for him not only to touch a dead body, Dio. lvi. 31. but even to look at it. Senec. Marc. 15. Id. liv. 28. This tree was sacred to Pluto, because when once cut, it never grows again, called atra, feralis, funerea, vel funebris, from its being used at funerals, Ibid.

The Romans at first usually interred (humabant) their dead, which is the most ancient and most natural method, Cic. de legg. ii. 22. Plin. vii. 54. Genes. iii. 19. They early adopted the custom of burning (cremandi, vel comburendi) from the Greeks, Plu

tarch. in Numa, which is mentioned in the laws of Numa, and of the twelve tables, Cic. ibid. but it did not become general till towards the end of the republic.

Sylla was the first of the Patrician branch of the Gens Cornelia that was burnt; which he is supposed to have ordered, lest any one should dig up his body, and dissipate his remains, as he did those of Marius, Cic. Plin. ibid. Pliny ascribes the first institution of burning among the Romans, to their having discovered that the bodies of those who fell in distant wars were dug up by the enemy, Ibid. The wise men among the Indians, called GYMNOSOPHISTE, Commonly burnt themselves alive, Plin. vi. 19. s. 22. as Calanus, in presence of Alexander, Cic. Tusc. ii. 21. Zamarus, at Athens, while Augustus was there, Dio. liv. 9.

Under the emperors, it became almost universal, Tacit. Ann. xvi. 9. but was afterwards gradually dropt upon the introduction of Christianity, so that it had fallen into disuse about the end of the fourth century, Macrob. vii. 7.

Children before they got teeth were not burnt, Plin. vii. 15. s. 16. Juvenal. xv. 140. but buried in a place called SUGGRUNDARIUM, Fulgent. de prisc. serm. 7. So likewise persons struck with lightning, (fulguriti), Plin. ii. 55. Senec. de Ir. iii. 23. Qu. Nat. ii. 21. were buried in the spot were they fell, called BIDENTAL, because it was consecrated by sacrificing sheep, (bidentes), Pers. ii, 27. Luc. i. 606. viii. 864. Fest. Gell. xvi. 6. It was enclosed with a wall, and no one was allowed to tread upon it, Ibid. To remove its bounds, (movere bidental) was esteemed sacrilege, Horat. art. p. 471.

The terms, SEPELIRE, Sepultura, and Sepulchrum, are applied to every manner of disposing (condendi) of a dead body, Plin. 17. 54. Cic. Tusc. i. 45. So also HUMARE, &c. Cic. legg. ii. 22. Nep. Eumen. 13. JUSTA, exsequiæ, vel funus, funeral obsequies or solemnities: Hence JUSTA funebria, justa funerum vel exequiarum, et justa funera alicui facere, solvere, vel pesolvere, Cic. Flac. 38. Legg. ii. 17. Liv. i. 20. Sallust. Jug. 11. Cæs. B. G. vi. 17. Reddere justa funeri; Plin. x. 2. But EXSEQUIÆ properly denotes the funeral procession, (officium exsequiarum, v. pompa fune bris.) Hence EXSEQUIAS ducere, deducere, comitari, frequentare, prosequi, &c. to attend the funeral, funeri interesse, Tacit. Ann. ii. 32. xvi. 6. 7.21. Suet. Tib. 32. Ter. And. i. 100.

Of funerals there were chiefly two kinds, public and private. The public funeral was called INDICTIVUM, (ad quod per præconem homines evocabantur), because people were invited to it by a herald, Cic. dom. 18. (See p. 177). Of this kind the most remarkable were Funus CENSORIUM, Tacit. Ann. iv. 15. xiii. 2. Dio. liii. 30. liv. 28. including funus consulare, prætorium, trium

phale, &c. PUBLICUM, when a person was buried at the public expense, Tacit. Ann. iii. 48. vi. 11. Suet. Vit. 3. and COLLATIVUM. by a public contribution, Liv. ii. 33. Val. Max. iv. 4. Plutarch. in Poplic. (See p. 149). Augustus was very liberal in granting public funerals, (nuosia tapai,) as at first in conferring the honour of a triumph, Dio. liv. 12.

A private funeral was called TACITUM, Senec. de trang. 1. Ovid. Trist. i. 3. 22. TRANSLATITIUM, Suet. Ner. 33. PLEBEIUM, Propert. ii. 10. 25. COMMUNE, Auson. Parent. x. 5. and VULGARE, Capitolin. in Anton. Phil. 13.

The funeral of those who died in infancy, or under age, was called ACERBUM, or immaturum, Virg. En. vi. 429. Juvenal. xi. 44. Senec. Ep. 123. or EXSEQUIE IMMATURE, Id. tranq, anim. i. 11. But funus acerbum is applied by some only to infants, and immaturum to young men. Such were buried sooner than persons, and with less pomp, Cic. Cluent. 9. Tacit. Ann. xiii. 17. Suet. Ner. 33. Funera puerorum ad faces et cereos ducta, Senec. brev. vi. 20. Ep. 122.

grown

When a public funeral was intended, the corpse was kept usually for seven or eight days, Serv. in Virg. v. 64. vi. 218. with a keeper set to watch it, Id. xi. 30. and sometimes boys to drive away the flies, Xiphilin. lxxiv. 4. When the funeral was private, the body was not kept so long, Cic. Cluent. 9. Suet. Oth. Tacit. Ann. xiv. 9.

On the day of the funeral, when the people were assembled, the dead body was carried out with the feet foremost, (pedibus efferebatur, Plin. vii. s. 9.) on a couch, covered with rich cloth, (stragula vestis,) with gold and purple, Suet. Jul. 84. supported commonly on the shoulders of the nearest relations of the deceased, Plin. vii. 44. Juvenal. x. 259. Val. Max. vii. 1. or of his heirs, Horat. Sat. ii. 5. 86. sometimes of his freedmen, Pers. iii. 106. Julius Cæsar was borne by the magistrates, Suet. 84. Augustus by the senators, Id. 101. and Germanicus by the tribunes and centurions, Tacit Ann. iii. 2. So Drusus, his father, who died in Germany, by the tribunes and centurions to the winter quarters; and then by the chief men in the different cities, on the road to Rome, Dio. lv. 2. Suet. Claud. 1. Paulus Emilius, by the chief men of Macedonia, who happened to be at Rome when he died, Val. Max. ii. 10. 3. Plutarch. in Vit.

Poor citizens and slaves were carried to the funeral pile in a plain bier or coffin, (SANDAPILA, Martial. ii. 81. viii. 75. 14. Juvenal. viii. 175. VILIS ARCA, Horat. Sat. i. 8. 9. ORCINIANA SPONDA, Martial. x. 5. 9.) usually by four bearers, called VESPILLONES, vel Vespa,(quia vespertino tempore mortuos efferebant), Festus, Suet. Dom. 17. Eutrop. vii. 34. Martial. i. 31. and 48. SANDAPILONES, vel, -arii; and in later writers, LECTICARII