Putting aside later superstitions, so little has changed in the Jewish rites and observances about the dead, [2635] that from Talmudic and even earlier sources, [2636] we can form a vivid conception of what had taken place in Nain. The watchful anxiety; the vain use of such means as were known, or within reach of the widow; the deepening care, the passionate longing of the mother to retain her one treasure, her sole earthly hope and stay; then the gradual fading out of the light, the farewell, the terrible burst of sorrow: all these would be common features in any such picture. But here we have, besides, the Jewish thoughts of death and after death; knowledge just sufficient to make afraid, but not to give firm consolation, which would make even the most pious Rabbi uncertain of his future; [2637] and then the desolate thoughts connected in the Jewish mind with childlessness. We can realise it all: how Jewish ingenuity and wisdom would resort to remedies real or magical; how the neighbours would come in with reverent step, feeling as if the very Shekhinah were unseen at the head of the pallet in that humble home; [2638] how they would whisper sayings about submission, which, when realisation of God's love is wanting, seem only to stir the heart to rebellion against absolute power; and how they would resort to the prayers of those who were deemed pious in Nain. [2639]
But all was in vain. And now the well-known blast of the horn has carried tidings, that once more the Angel of Death has done his dire behest. [2640] In passionate grief the mother has rent her upper garment. [2641] The last sad offices have been rendered to the dead. The body has been laid on the ground; hair and nails have been cut, [2642] and the body washed, anointed, and wrapped in the best the widow could procure; for, the ordinance which directed that the dead should be buried in wrappings' (Takhrikhin), or as they significantly called it, the provision for the journey' (Zevadatha), [2643] of the most inexpensive, linen, is of later date than our period. It is impossible to say, whether the later practice already prevailed, of covering the body with metal, glass, or salt, and laying it either upon earth or salt. [2644]
And now the mother was left Oneneth (moaning, lamenting) - a term which distinguished the mourning before from that after burial. [2645] She would sit on the floor, neither eat meat, nor drink wine. What scanty meal she would take, must be without prayer, in the house of a neighbour, or in another room, or at least with her back to the dead. [2646] Pious friends would render neighbourly offices, or busy themselves about the near funeral. If it was deemed duty for the poorest Jew, on the death of his wife, to provide at least two flutes and one mourning woman, [2647] we may feel sure that the widowed mother had not neglected what, however incongruous or difficult to procure, might be regarded as the last tokens of affection. In all likelihood the custom obtained even then, though in modified form, to have funeral orations at the grave. For, even if charity provided for an unknown wayfarer the simplest funeral, mourning-women would be hired to chaunt in weird strains the lament: Alas, the lion! alas. the hero!' or similar words, [2648] while great Rabbis were wont to bespeak for themselves a warm funeral oration' (Hesped, or Hespeda). [2649] For, from the funeral oration a man's fate in the other world might be inferred; [2650] and, indeed, the honour of a sage was in his funeral oration.' [2651] and in this sense the Talmud answers the question, whether a funeral oration is intended to honour the survivors or the dead. [2652]
But in all this painful pageantry there was nothing for the heart of the widow, bereft of her only child. We can follow in spirit the mournful procession, as it started from the desolate home. As it issued, chairs and couches were reversed, and laid low. Outside, the funeral orator, if such was employed, preceded the bier, proclaiming the good deeds of the dead. [2653] Immediately before the dead came the women, this being peculiar to Galilee, [2654] the Midrash giving this reason of it, that woman had introduced death into the world. [2655] The body was not, as afterwards in preference, [2656] carried in an ordinary coffin of wood (Aron), if possible, cedarwood - on one occassion, at least, made with holes beneath; [2657] but laid on a bier, or in an open coffin (Mittah). In former times a distinction had been made in these biers between rich and poor. The former were carried on the so-called Dargash - as it were, in state - while the poor were conveyed in a receptacle made of wickerwork (Kelibha or Kelikhah), having sometimes at the foot what was termed a horn,' to which the body was made fast. [2658] But this distinction between rich and poor was abolished by Rabbinic ordinance, and both alike, if carried on a bier, were laid in that made of wickerwork. [2659] Commonly, though not in later practice, the face of the dead body was uncovered. [2660] The body lay with its face turned up, and his hands folded on the breast. We may add, that when a person had died unmarried or childless, it was customary to put into the coffin something distinctive of them, such as pen and ink, or a key. Over the coffins of bride or bridegroom a baldachino was carried. Sometimes the coffin was garlanded with myrtle. [2661] In exceptional cases we read of the use of incense, [2662] and even of a kind of libation. [2663]