The third ceremony used by the Jews towards the dead party, was the embalming of the corps, which for the main thereof, it is probable they learned from the Egyptians, for we find Joseph to be the first that practised it, Gen. 50. 2. The Egyptian manner of embalming was thus:[700] they took out the bowels of the dead, they cleansed them and washed them with the wine of Dates, and after that again with odors: then filled they the bowels with pure Myrrh beaten, and Cassia, and other Odors (except Frankincense) and sewed them up. After this they seasoned the corps hidden in Nitre seventy days, not longer: after seventy days they washed the corps, and wrapped it in fine linnen cloth gummed, which gum the Egyptians often used instead of glew. The Greeks termed this ταριχεύειν. And the use thereof was for the preservation of the body, that it might not putrifie; and therefore when the Funeral Obsequies were not long delayed, they used another kind of embalming, namely, an external and outward application of Spices and Odours, without the unbowelling of the corps. This the Greeks termed ἐνταφιάζειν.[701] This was used toward our Saviour Christ, John 19. 40.
[700] Herodot. Euterp.
[701] Usurpatur tamen τὸ ἐνταφιάζειν in scripturis, lata significatione, ad denotandum utramque condituram. Imo ἔθαψαν. occurrit. Gen. 50. 26. pro eo, quod in Hebr. ויחנטו Et aromatibus condiverunt.
Sometimes they did use to burn the corps, preserving onely the bones in some urn or pitcher, Amos 6. 10. But commonly they interred the whole body, and buried it in the earth. The ancient Jews if they received not from their Ancestors, then would they purchase a burial place themselves, for the burial of them and their family. The form of that place was thus: It was a vault hewed out in a rock,[702] six cubits long, and four broad, in which eight other cells or lesser holes (or as some say, thirteen) were made, as so many distinct receptacles, or tombs for the dead bodies to be laid in: as often as they buried any, they were wont to roll a great stone to the mouth of the cave. The cave or vault it self they termed from the act of burial, Keber,[703] which signifieth a place of burial, or from its form, Magnara,[704] a den or cave. These several cells or receptacles in which the body was laid, they called cucim,[705] graves, tombs: and the stone they named Golel,[706] a rolling stone. This giveth great light to that in the Gospel. Joseph took the body of Christ, and wrapped it in a clean linnen cloth, and put it in his new tomb, which he had hewen out in a rock, and rolled a great stone to the door of the Sepulchre, Mat. 27. 59, 60. These caves or vaults the wealthier sort would paint, garnish, and beautifie at the mouth or enterance of them: hence cometh that phrase, Sepulchra dealbata, painted tombs. As often as they had an occasion to mention or speak of any friend deceased, they used that in the Proverbs, The memory of the just is blessed, Prov. 10. 7. Hence the Rabbies,[707] in their quotations of any worthy Author deceased, usually subjoyn this honourable commemoration, N. Benedictæ memoriæ, N. such or such a one of blessed memory.
[702] ד אמות על שש Talmud Seder. Nez. in Bavabathra. cap. 6.
[703] קבר
[704] מערה
[705] כוכים
[706] גלל
[707] זכר צדיק לברכה Memoria ejus sit in benedictione.