Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	life_n	old_a	5,148	5	5.6715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57708	Archaelogiae Atticae libri septem Seaven [sic] books of the Attick antiquities : containing the description of the citties glory, government, division of the people, and townes within the Athenian territories, their religion, superstition, sacrifices, account of the yeare, a full relation of their judicatories / by Francis Rous ... ; with an addition of their customes in marriages, burialls, feastings, divinations &c. in the foure last bookes by Zachary Bogan ...	Rous, Francis, b. 1615.; Bogan, Zachary, 1625-1659.	1654 (1654)	Wing R2034; ESTC R8417	343,626	398

〈◊〉 〈◊〉 〈◊〉 I have some cause to think that some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they carri'd were the Images and the Armes of the family of the party deceased for such they were wont to have among the Romans the more to honour the funerall And if so then those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ib. de v. 612. neere the place above quoted said to be carried by those which followed the corps may be translated imagines as well as grata munera Or if it must needs be grata munera it must be meant to the gods of the dead and not the dead themselves But yet after all this you may doe well to take notice of a great deale of difference in the Pompe according to the age of the party deceased for such as had more age had more honour then others And therefore when Death told Apollo as he was interceding for the life of Alcestis of a great deale more glory to be gotten by the death of the younger sort he replyed by no meanes for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If old she die she wall be richly buried And here because I have such an occasion given me before I goe any farther with the Corps I will make bold to tattle a little more then I thought to have done concerning the customes used in mourning at Funeralls or any other time and first of the cutting of the haire CAP. XXV De Capillis tondendis in Luctu THE Grecians upon any extraordinary occasion of sorrow and boldnesse as the Hebrews say used to cut their haire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they cal'd it or to shave it close to the skin For so much may be gather'd by those words of Lysias cited by Aristotle in his * L 3. c. 10. Rhetoricks which he had in his speech for the Corinthians that dyed in the fight with the Persians at Salamis saies he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It had beene no lesse then desert if all Greece had beene shav'd at the buriall of those gallant souldiers that dyed at the fight of Salamis If this suffice not you m●y take the testimony of Euripides who would have the whole Countrey of the Cyclopians to doe the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he himselfe when he dyed as Solinus reports was mourn'd for after this manner by no worse man then Archelaus the King of the Macedons In reference to this custōe Strabo speakes of a Towne in Cappadocia called Comona from the mourning-haire cut in that place by Orestes and Iphigenia So you shall meet with the like practise of Tellus in the behalfe of Phaeton and of Bacchus the god as intonsus as he was for the losse of his wife Nay you shall find Iob himselfe at this very worke upon the newes of his Childrens death and in the Prophecy of * C. 7. v. 29. Ieremy you may read Cut off thy haire and cast it away and take up a lamentation T is true they were to be blamed for these follies and in * Tusc. Q. l. 3. Cicero you shall meet with a saying of Bion himselfe deriding the use of this custome in Agamemnon Perinde stultissimū Regē in luctu capillū sibi evellere quasi calvitio maeror levaretu● as if he aggravated the former l●sse of his friends with another of his haire● what if it be objected to all this which we confesse to be true too that it was a custome to cut the haire in token of joy For first among the Jewes if you look into the Bible you shal find Ioseph cutting his haire when he came out of Prison and Ionathans Sonne when he met with David for joy doing the like nay that action of Iob it selfe is by Origen the Allegoricall interpreter thought to have been an expression not of Sorrow but of a kind of joy or a cheerefull patience under his affliction 2ly Among the Romans you know their squallid prisoners let their haire hang downe long that they might looke the more dejected and so move the Judges to pitty when they came to be try'd * Ovid. In. Epist. Aspice demissos lugentis more capillos Whereas after their absolution or releasement they presently cut it therefore Pliny in one of his epistles interprets his dreame of the cutting off his haire to be a token of his deliverance from some eminent danger And last of all for your Greeks themselves that they let their haire grow long in times of sadnesse may appeare by that of Lychophron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that they cut it in times of joy will be out of question if we believe Artemidorus who saies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for rejoycing comes frō the word which they use for cutting the haire To reconsile these things perhaps it may suffice to say That cutting their haire shorter by way of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a trimming as we call it was a token of joy but shaving it close even to baldnesse of sorrow and dejection as among the Jewes Isaic 22. viz. weeping and mourning and baldnesse were joyn'd together I know there are some that thinke to reconcile all by saying as Plutarch saies in Romaicis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that That women expressed their sorrow by cutting their haire the Mē by letting it grow which may be likely enough because in sorrow people out of a dejected carelesnesse love to appeare as unhandsome as may be and contrary to the usuall fashion now it was accounted a handsome thing and so it was the custome too among the Greekes for Women to weare their haire long and the men to weare it short but how is it then that in * In Heaut Act 2.51.3 Terence there is mention made of a Woman in mourning with long haire Capillus passus prolixus circum caput Rejectus negligenter CAP. XXVI De ritu Lugendi in funere WHen any disaster befell such as were neer of kin unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it being a time for sadnes they forbare to drink any Wine which hath a property to make men glad and confined themselves to that which the Scholiast calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Barly-mash Ale it 's like But sorrow must be more then negative negatives make an affirmative and therefore First they used to teare their cloths their haire Eurip. after the manner of the Hebrews and some times to fling their vailes in the fire not in healths but in sobs and sighs as it is in Rhesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 To throw their faces in the dust or the dust in their faces as the Romans did after them Ovid. Met. l. 8. fab 9. Pulvere canitiem genitor vultusque seniles Faedat humi fusos Or sometimes ashes as Achilles did when he mourn'd for the death of Patroclus and the Argive Women for the death of their Sonnes at the Leaguer of Thebes