The funeral pile (rogus vel pyra) was built in the form of an altar, with four equal sides; hence called ara sepulchri, funeris ara, of wood which might easily catch fire, as fir, pine, cleft oak, unpolished, according to the law of the twelve tables, rogum ascia ne polito, but not always so; also stuffed with paper and pitch, made higher or lower according to the rank of the deceased (hence rogus plebeius), with cypress-trees set around to prevent the noisome smell, and at the distance of sixty feet from any house. On the funeral pile was placed the corpse, with the couch; the eyes of the deceased were opened; the nearest relations kissed the body with tears, and then set fire to the pile with a lighted torch, turning away their faces (aversi) to show that they did it with reluctance. They prayed for a wind to assist the flames, as the Greeks did, and when that happened it was thought fortunate. They threw into the fire various perfumes (odores), incense, myrrh, cassia, &c.; also cups of oil and dishes (dapes vel fercula), with titles marking what they contained: likewise the clothes and ornaments, not only of the deceased, but their own; every thing, in short, that was supposed to be agreeable to the deceased while alive; all these were called munera vel dona. If the deceased had been a soldier, they threw on the pile his arms, rewards, and spoils. At the funeral of an illustrious commander the soldiers made a circuit (decurrebant) three times round the pile, from right to left (orbe sinistro), with their ensigns inverted, and striking their weapons on one another to the sound of the trumpet, all present accompanying them, as at the funeral of Sylla, and of Augustus, which custom seems to have been borrowed from the Greeks, was used also by the Carthaginians, and was sometimes repeated annually at the tomb. As the manes were supposed to be delighted with blood, various animals, especially such as the deceased had been fond of, were slaughtered at the pile, and thrown into it; in ancient times, also men, captives, or slaves, to which Cicero alludes. Afterwards instead of them, gladiators, called bustuarii, were made to fight; so amongst the Gauls, slaves and clients were burnt on the piles of their masters; among the Indians and Thracians, wives on the piles of their husbands: thus also, among the Romans, friends testified their affection; as Plotinus to his patron, Plautius to his wife Orestilla, soldiers to Otho, Mnester, a freed-man, to Agrippina.
Instances are recorded of persons who came to life again on the funeral pile after it had been set on fire, so that it was too late to rescue them; and of others, who having revived before the pile was kindled, returned home on their feet. When the pile was burnt down, the fire was extinguished, and the embers soaked with wine; the bones were gathered (ossa legebantur) by the nearest relations, with loose robes, and sometimes barefooted. We also read of the nearest female relations who were called funeræ vel funereæ, gathering the bones in their bosom.
The bones and ashes, besprinkled with the richest perfumes, were put into a vessel called urna, an urn, made of earth, brass, marble, silver, or gold. Sometimes, also, a small glass vial full of tears, called by the moderns a lachrymatory, was put in the urn, and the latter was solemnly deposited in the sepulchre.
When the body was not burnt, it was put into a coffin (arca vel loculus) with all its ornaments, usually made of stone, as that of Numa, so of Hannibal; sometimes of Assian stone, from Asses, or -us, a town in Troas or Mysia, which consumed the body in forty days, except the teeth, hence called sarcophagus, which word is also put for any coffin or tomb. The coffin was laid in the tomb on its back; in what direction among the Romans is uncertain; but among the Athenians, looking to the west. When the remains of the deceased were laid in the tomb, those present were three times sprinkled by a priest with pure water (aqua pura vel lustralis), from a branch of olive or laurel (aspergillum), to purify them. Then they were dismissed by the præfica, or some other person, pronouncing the solemn word ilicet, i.e. ire licet, you may depart. At their departure, they used to take a last farewell, by repeating several times vale, or salve æternùm; adding, nos te ordine, qua natura permiserit, cuncti sequemur. The friends, when they returned home, as a further purification, after being sprinkled with water, stepped over a fire (ignem supergrediebantur), which was called suffitio. The house itself was also purified, and swept with a certain kind of broom. There were certain ceremonies for the purification of the family, when they buried a thumb, or some part cut off from the body before it was burnt, or a bone brought home from the funeral pile, on which occasion a soldier might be absent from duty. On the ninth day after the funeral, a sacrifice was performed, called novendiale, with which these solemnities were concluded.
Oblations or sacrifices to the dead (inferiæ, vel parentalia,) were afterwards made at various times, both occasionally and at stated periods, consisting of liquors, victims, and garlands; these oblations were to appease;—to revenge, an atonement was made to their ghosts.
The sepulchre was then bespread with flowers, and covered with crowns and fillets: before it, there was a little altar, on which libations were made, and incense burnt, and a keeper was appointed to watch the tomb, which was frequently illuminated with lamps. A feast was added, called silicernium, both for the dead and the living. Certain things were laid on the tomb, commonly beans, lettuces, bread, and eggs, or the like, which it was supposed the ghosts would come and eat; hence cœna feralis; what remained was burnt; for it was thought mean to take away any thing thus consecrated, or what was thrown into the funeral pile. The Romans commonly built tombs for themselves during their lifetime; if they did not live to finish them, it was done by their heirs, who were often ordered by the testament to build a tomb. The highest honours were decreed to illustrious persons after death. The Romans worshipped their founder Romulus as a god, under the name of Quirinus. Hence afterwards the solemn consecration of the emperors, by a decree of the senate, who were thus said to be ranked in the number of the gods, also of some empresses: temples and priests were assigned to them—they were invoked with prayers—men swore by their name or genius, and offered victims on their altars.
The entrance to the Goomtie river is very narrow, and a bridge of sixteen boats is placed across it. At Chandroutī is a white temple much carved—the platform in the centre of the stream stands out about two feet high—a bamboo was stuck upon it, and several birds were perched on the stones. The ruins of the temple must have fallen into the river I suppose, as no ruins are there, only a very few stones:—this is to be lamented. It must have been very picturesque, and it also must have pointed out the dangerous spot to vessels. The navigation is perplexing, but we came through it without any mischance, and, after a great deal of annoyance, anchored at 10 P.M. off a village; our time to lugāo the boats has usually been four hours earlier. The Hindūs, who have had no dinner to-day, must be sick and weary; we could not get to the bank, on account of the shallowness of the water until this hour. The Musalmān crew of the budgerow cook and eat on board; the crews of the woolāk and cook-boat, being Hindūs, cook and eat on the river-side, that they may not defile the sacred Gunga.
If you lugāo near a village the chaukidārs come down and guard your boats; if you anchor on a sandbank you guard your own boats, and are generally distant from robbers; nevertheless, care is required through the night, and a watch should be set on each vessel during the dark hours.
Five miles above Chandroutī is Bullooah ghāt and ferry on the right bank,—the banks are formed of kankar rock. Exactly opposite the ferry, the budgerow struck on a sunken bank, which was very deep in the water; we were detained upwards of two hours ere she could be got off; the rudder was unshipped by the manjhī, and after great labour we were once again afloat, without having sustained much damage. The river is very shallow, and to find the deep stream is difficult in a budgerow.