History of Embalming. Gannal Jean-Nicolas
am I at length of the efficacy of the processes which I employ, that I shall be always ready, at the request of the authorities or of families, to exhume those bodies which I have already embalmed in great numbers, at any expressed period of time.
INTRODUCTION
The Egyptians embalmed their dead, and the processes which they employed were sufficiently perfect to secure them an indefinite preservation. This is a fact of which the pyramids, the caverns, and all the sepultures of Egypt offer us irrefragible proofs. But what were the causes and the origin of this custom? We have in answer to this question only hypothesis and conjecture. In the absence of valid documents, each one explains according to the bias of his mind, or the nature of his studies, a usage, the origin of which is lost in the night of time. One of the ancients informs us that the Egyptians took so much pains for the preservation of the body, believing that the soul inhabited it so long as it subsisted. Cassien, on the other hand, assures us that they invented this method because they were unable to bury their dead during the period of inundation. Herodotus, in his third book, observes, that embalming had for its object the securing of bodies from the voracity of animals; they did not bury them, says he, for fear they would be eaten by worms, and they did not burn them, because they considered fire like a wild beast that devours everything it can seize upon. Filial piety and respect for the dead, according to Diodorus Sicculus, were the sentiments which inspired the Egyptians with the idea of embalming the dead bodies. De Maillet, in his tenth letter upon Egypt, refers only to a religious motive the origin of embalming: “The priests and sages of Egypt taught their fellow citizens that, after a certain number of ages, which they made to amount to thirty or forty thousand years, and at which they fixed the epoch of the great revolution when the earth would return to the point at which it commenced its existence, their souls would return to the same bodies which they formerly inhabited. But, in order to arrive, after death, to this wished for resurrection, two things were absolutely necessary; first, that the bodies should be absolutely carefully preserved from corruption, in order that the souls might re-inhabit them; secondly, that the penance submitted to during this long period of years, that the numerous sacrifices founded by the dead, or those offered to their manes by their relations or their friends, should expiate the crimes they had committed during the time of their first habitation on earth. With these conditions exactly observed, these souls, separated from their bodies, should be permitted to re-enter at the arrival of this grand revolution which they anticipated – remember all that had passed during their first sojourn, and become immortal like themselves. They had further the privilege of communicating this same happiness to the animals which they had cherished, provided that their bodies inclosed in the same tomb with themselves, were equally well preserved. It is in virtue of this belief that so many birds, cats, and other animals are found embalmed with almost the same care as the human bodies with which they have been deposited. Such was the idea of perfect happiness which they hoped to enjoy in this new life. In expectation of this resurrection, the souls inhabited the airs nearest the dwellings where reposed the bodies they had animated. But superstition alone, it could scarcely be believed, would induce men to save from destruction the mortal spoils of individuals whom they had loved whilst living. I much prefer looking for the source of this usage in the sentiment which survives a cherished object snatched from affection by the hand of death. Since death levels all distinctions – respecting neither love nor friendship, – since the dearest and most sacred ties are relentlessly broken asunder, it is the natural attribute of affection, to seek to avoid in some degree, a painful separation, by preserving the remains of those they love and by whom they were beloved. Love, tenderness, and friendship, do not terminate with the objects which gave them birth – they survive and follow them even beyond the tomb.” – (Bory de Saint Vincent, Essay on the Fortunate Islands. – Embalming of the Guanches.) The same author adds: “The custom of preserving their dead, which was only national among the Egyptians and Guanches, that is to say, with men the least instructed, and a nation the most learned, is, as we have said above, proof of a profound sensibility among nations with whom it is general. Without doubt, an enlightened policy would contribute much to introduce, extend, and confirm the practice. It proves an intelligent government, one full of solicitude for the happiness of its subjects.”
The opinion of Volney, revived and adopted by Pariset, in his memoir on the causes of the plague, is closely allied to the preceding. “In a numerous population, under a burning climate, and a soil profoundly drenched during many months of the year, the rapid putrefaction of bodies is a leaven for plague and disease. Stricken by these murderous pests, Egypt, at an early day, struggled to obviate them; hence have arisen, on the one hand, the custom of burying their dead at a distance from their habitations; and on the other, an art so ingenious and simple, to prevent putrefaction by embalming: a secondary precaution, more important and more efficacious, with which the primary could not dispense, and which, exacting attempts, trials, and experiments, could only be obtained as a last result – an art by no means expensive, of a simplicity and facility of execution, which rendered its immediate application popular, general, and, perhaps, uniform for all dead bodies. Research and luxury followed at a later period.” The sentiments to which the authors above cited attribute the origin of embalming among the Egyptians exist in every man, viewed either as a social or isolated being. One individual may be induced to embalm the bodies of his relatives or friends by motives of superstition; another from egotism or personal interest; a third from motives of salubrity or common interest; another, in fine, is impelled by an instinctive affection to perform the sacred duty of preserving the remains of those who were dear to him. But none of these motives possess a character of generality and perpetuity, which consecrates a usage and renders it popular; it was therefore left to government to interfere and give it the force of law.
The noble sentiments of affection, of respect, and of veneration, had then, without doubt, the priority; and everything proves to us that these inspired the admirable art of embalming, and that they were above all invoked by legislators.
Nature, besides, upon this torrid soil, gave the first idea of this mode of preserving the remains of men and animals: the mummy2 of the sands, a natural phenomenon, was a revelation to a people so wise and industrious. The course of our work will demonstrate, we hope, the simple connection of these facts; it had already arrested M. le Comte de Caylus, who, in a memoir read to the Academy of Inscriptions and Belles-Lettres, in 1749, thus expresses himself: “The Egyptians, according to appearances, owe the idea of their mummies, to the dead bodies which they found buried in the burning sands which prevail in some parts of Egypt, and which, carried away by the winds, bury travellers and preserve their bodies, by consuming the fat and flesh without altering the skin.”
The same opinion is advanced by Rouelle. In our general history of the preservation of the human body, the mummy of the sand, and those induced by other local circumstances, will have the first place; and the art of embalming among the Egyptians and the Guanches will occupy the second. This art, we have already said, presents among these people, a general character, which does not appear in any other country. No where, indeed, are the processes of preservation so efficacious, and these two nations alone, have been able to endow their mummies with the power of resisting destruction.
We shall see in the sequel this custom establish itself among the Jews, the Greeks, the Romans and moderns – but it no longer displays a general character; it is no longer a law, a social institution; religious belief, superstition, personal interest, salubrity, no longer obliged them to recur to it. Sentiments of veneration, respect, and attachment, to which we have given the priority to all others, sufficed to perpetuate this custom, and have preserved it for a long series of ages, from the epoch of the Jews, down to our day.
Joseph commanded the physicians in his service to embalm the body of his father, which they executed according to order, in the space of forty days. – (Genesis.)
Saint John informs us, that Nicodemus took a hundred pounds of a mixture of myrrh and aloes, with which to embalm the body of Jesus Christ, which they enveloped in sheets with aromatics, according to the usual mode of burying the dead among the Jews.
Testimony of a similar nature, transmitted to us by historians, show us this usage in vigor among the Persians, the Arabians, the Ethiopians, &c.: for kings, princes, and persons of distinction, to whom they would not consider that