The Historical Child / Paidology; The Science of the Child

by Oscar Chrisman

Sickness and Death.

Among the Romans the duties to the dead were carefully attended to. They believed that the souls of those who had not received the proper honors accorded to the dead were condemned to wander for a long number of years along the banks of the Styx before they were permitted to cross over into the realms of the dead. The dying person was surrounded by his relatives and when he had breathed his last his eyes and mouth were closed by the nearest relative present and the conclamatio was made, all calling out loudly three times to the deceased as though he might be in a trance. Upon his not awakening, the relatives and friends retired and left the body to the professional undertaker.

The body was washed, anointed, and clothed, the coin to pay Charon, the ferryman of the Styx, was placed between the teeth, and then the corpse was laid upon a couch in the atrium, with feet turned toward the entrance door. Flowers were placed about the couch and the decorations and crowns, if any, of the deceased were displayed about the body. To show that the house was in mourning, branches of cypress or pine were hung in front. The body lay in state for seven days for visitations of kindred and friends.

The day of the funeral having arrived, the funeral procession took place. In ancient times all funerals were in the night time, but later they were held in the day time, yet still later the procession went with lighted torches.

The order of the procession was arranged by the designator, master of ceremonies, and it closely resembled a triumphal procession. At the head marched the musicians, which might have been a single flute-player or a band of musicians with trumpets and pipes and horns; then came the mourning-women, hired for the occasion; next came dancers and mimes, one of whom was dressed up to resemble the deceased, and who acted out his character, imitating his style of speaking, his manner, and exaggerating his peculiarities. Following these came professional actors dressed in the garbs of the ancestors of the deceased and wearing wax masks representing their features, who strove to imitate them in speech and actions. Then were displayed the crowns and rewards the deceased had been honored with and the spoils and standards he had taken in war. Then came the torch-bearers and lictors, with lowered faces, followed by the nearest relatives or friends or slaves set free by the will, bearing upon a lofty bier the corpse extended and exposed in rich garments. Then the family of the deceased followed, the sons with veiled faces and the daughters with heads uncovered and hair loosened. Last came the freedmen, slaves, clients, friends, and the general public.

There were demonstrations of grief displayed by the mourners, the nearest relatives tearing their clothing, pulling out their hair, and covering their heads with dust, the women smiting their breasts, scratching their faces, tearing their hair, and the like.

If there was to be a funeral oration, the procession went to the forum, the bier being set down in front of the rostrum and surrounded by the wearers of the ancestral masks. A near relative, usually, mounted the tribune and delivered a eulogy upon the deceased and his ancestors. An informal eulogy might be given at the place of interment, in which case the procession did not stop at the forum. At the close of the oration the procession passed on. The burial place might have been public, along some one of the great highways leading out of Rome, or it might have been private, upon the suburban estate of the deceased. The vestal virgins had the right of burial within the city itself. The body was placed in the tomb, those present were then sprinkled, in order to purify them, three times with a branch of olive or laurel dipped in pure water, and then all returned from the funeral.

The above description refers to the funeral of the wealthy and illustrious. The bodies of the middle classes were placed in the columbaria, which were built up or cut out of rock, being super-imposed niches. These were often built by joint-stock companies who would keep them in order, letting out the niches as they were wanted. The poor were given a place in the common burial-ground, their bodies being carried out at night by the vespillones, carriers of corpses. Persons killed by lightning were buried at the place they fell, which was enclosed with a wall. The bodies of malefactors were left unburied, exposed to the elements and to the birds and the beasts.

The earlier Romans interred their dead. Burning the body gradually came into practice and became general near the close of the republic and almost universal under the empire. As Christianity grew, cremation gradually fell into disuse and interment became the practice.

In one way of cremation, perhaps the earlier form, a grave about three and a half feet deep was made and filled with fuel. The body was placed on the fuel and as it burned the bones and ashes of the body fell into the pit with the coal and ashes of the fuel. The remains of the body were gathered up and put into an urn which was set up in the grave and the dirt heaped around so as to form a mound and then a wall was built around the place.

In another way, a funeral pile, made of wood and in the form of an altar, was built up outside the city and near the family burial place. The eyes of the corpse were opened and it was wrapped in a shroud and laid upon the pile. The nearest relative impressed a last kiss upon the lips of the deceased and then with a burning torch and head averted set fire to the pile, the others present raising a conclamatio. While the pile was burning there was thrown upon it incense, perfumes, clothing, ornaments, weapons, and other things, as last presents to the deceased. When the body was consumed, the fire was extinguished with wine. The bones and ashes of the body were collected, dried, sprinkled with perfumes, and put into an urn, which was placed in a tomb. The last farewell was spoken, those present were purified with a sprinkling of pure water, and then all departed.

Relatives and friends came together the day after the funeral and partook of the funeral feast. If the deceased had been a great or wealthy man, scenic games were given and raw meat distributed among the people. The mourning continued for ten days, during which time none of the relatives could be summoned to a court of justice. On the ninth day a banquet was held, bringing the whole family together again, and on the tenth day the house was purified and the funeral ceremonies ended.

"The purification of the house ended the funeral ceremonies, but the 'paternal Manes' had three festivals which brought together again families: in March, the three nights of the Lemuralia, to appease the Manes whom forgetfulness might irritate; in February, the Parentalia, 'the day of the dear kindred,' which Ovid calls also the festival of the Caristies, and in the summer, that of roses, Rosalia, which were then scattered around the tomb. On this day all the relations were united at the same table, socias dapes, in order that the festival might lead to forgetfulness of quarrels: 'This is the time,' says the poet, 'when concord takes pleasure in descending among us.'"[195]