Whatever the Roman beliefs on this point, so far as funeral rites and ceremonies were concerned, they were carried out simply in accordance with custom and tradition.  The Romans of this date no more analysed their motives and sentiments than we do ours in dealing with such matters.  They honoured the dead with funeral pomp and conspicuous monument; but, at the bottom, it was often more out of respect for themselves than because they imagined that it made any difference to the departed.  In a very early age it had been considered that the spirit led in the underworld a feeble replica of human existence:  it required food, playthings, utensils, money, as well as consideration.  Hence food was periodically poured into the ground, playthings and utensils were burned on the pyre or laid in the coffin, and money was placed in that most primitive of purses, the mouth.  Conservatism is nowhere so strong as in rites and ceremonies, and therefore the Romans continued to burn and bury articles along with the remains of the dead, and they continued to put a coin in the mouth before the burial.  But it would be absurd to suppose that an intelligent Roman of our date would have offered the original and ancient motives for this conduct as rational motives still actuating himself.  Enough that convention expected certain proceedings as “due” and “proper”:  a true Roman would not fail to perform what convention decreed.

[Illustration:  FIG. 120.—­“CONCLAMATIO” OF THE DEAD.]

Our friend the elder Silius dies a natural death, after completing the fullest public career.  His family has its full share of both affection and pride, and therefore his obsequies will be worthy of his character and standing.  When his Greek physician Hermogenes assures the watching family that life is departing, Marcia or Publius or Bassa will endeavour to catch the last breath with a kiss, and will then close the eyelids.  Upon this all those who are present will call “Silius!  Silius!  Silius!” The original motive of this cry—­which has its modern parallel in the case of a dead Pope—­was to make sure that the man was actually dead and beyond reply.  This point made certain, the professional undertaker is called in and instructed to take charge of all the proceedings usual in such cases.  It is he who will provide the persons who are to wash and anoint the body and lay it in state, and also, on the day of the procession, the musicians, the wailing-women, the builders of the funeral pyre, and others who may be necessary, together with the proper materials and accessories.  He will further see that the name of Quintus Silius Bassus is registered in the death-roll in the temple of “Juno the Death-Goddess,” and that the registration fee is paid.  The name will also appear in the next issue of the “Daily News.”  The body, anointed so as to preserve it till the third day, and dressed in the toga—­which will be that of the highest position he ever occupied—­is laid in state in the high reception-hall, with the feet pointing to the door.  On the bier are wreaths, by it is burning a pan of incense, in or before the vestibule is placed a cypress tree or a number of cypress branches for warning information to the public.