OR THE BURNING OF THE DEAD. 121 
and of the Stoic, philosophy were early incorporated into the 
Christian system; it has been asserted by several learned wri- 
ters, that the Popish doctrine of a middle state, or of the puri- 
fication of souls by fire, was borrowed from that of the ézqveu- 
o. The doctrine of purgatory, indeed, is nearly allied to the 
ideas which the gentiles entertained concerning the efficacy of 
fire in preparing the soul for the abodes of Elysium. 
It has also been observed, that the sacrifices which the Greeks 
denominated revere}, were offered with the same design. Some 
have supposed that these sacrifices for the dead received this 
name, because, being the most sumptuous of all sacrifices, the 
greatest part of them was consumed *. But there is another 
interpretation of the term, which is more probable. They 
seem to have been thus denominated, as perfecting whatever 
had been deficient in the merit of the dead, and as securing 
their liberation from suffering in the eternal state f. 
10. I shall only further remark, that this igneous purifica-. 
tion was intimately’ connected with sacrifice. Though, as has 
already been observed, we cannot view this practice as origina- 
ting from the tenets of any particular school ; sufficient proof’ 
has been brought to shew, that it was viewed as a solemn act 
of religion : and it may naturally enough be supposed, that the 
philosophers who considered fire as the principle of all things, 
would take advantage of a custom which was pretty general in 
their times, as affording an argument that seemed to lend its. 
aid to their peculiar system. As this custom: was observed, not. 
merely as a religious rite, but as. am important means of puri- 
fication ; as it has been so generally diffused, although doubtless. 
abhorrent from the feelings of humanity; I have at times been: 
Vou. VIIL. P. I, Q inclined: 
* Sur. in voc. 
+ V. Gane’s Court of the Gentiles, Part IIT. B. ii, c. 2. § 11. 
