to some of those in our own country, which may be traced, either to the common feelings of our nature, or to a Scriptural origin; concluding the whole with observations on the importance of that superintendence of sepulchral inscriptions, which the late decision in the "Court of Arches"* has rendered imperative on his clerical brethren.

For the elucidation of a few passages of Scripture it may be proper to remark, that the Jewish sepulchre, from the earliest to the latest period, (Gen. xxiii. 9. and Mark xv. 46.) was generally a large cave, hewn out of a rock, to the hereditary possession of which families of distinction attached the greatest importance. 66 Many of these caves are still to be seen in Judea; and two, in particular, which are more magnificent than the rest, are supposed to be the sepulchres of the Kings. One of these is in Jerusalem, and contains twenty-four cells for the dead bodies to be laid in; the other, Breeks v. Woolfrey.

containing twice that number, is without the city."-Lowth's Lect.

As the Jews did not use coffins, their dead were laid separately, in open, horizontal excavations cut in the sides of the cave; and as many of the Jewish sepulchres were caves, we can readily comprehend how the two men that were possessed with devils had" their dwelling among the tombs;" (Matthew viii. 38.) where, no doubt, they would find a melancholy abode, in some deserted excavation of the dead. But we may infer, that the Jewish modes of burial varied, as in other nations, according to the rank of the person; for besides "sepulchres," we read of "the graves of the people," (2 Kings xxiii. 6.) i. e. the graves of the common people; who were, no doubt, interred with but little expense or ceremony, whilst the bodies of others were "wound in fine linen, with spices, as the manner of the Jews is to bury." (John xix. 41.) In the case of Lazarus, the friend of Jesus, it would seem that nothing had

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been done to retard the decomposing of his body; and it is probable that his sisters were not able to buy "sweet spices and ointment" for their brother; but his memory was embalmed in their affections; and in his sickness and death, sufficient is recorded for a memorial of their love; and not of theirs only, but of His, also, who had power to command his resurrection from the dead.

To die, unlamented, has ever been considered a reproach; and by the Jews, regarded as a calamity, hardly to be surpassed by the curse pronounced upon Jezebel," and there shall be none to bury her." (2 Kings ix. 10.) We thrice meet with this curse, united in the same prediction; "they shall not be lamented, neither shall they be buried." (Jer. xvi. 4, xxv. 23.) Of the usual manner in which princes were bewailed by their subjects, we learn from Jeremiah's prophecy of the unlamented death, and ignominious burial of Jehoiakim; "they shall not lament for him, saying, Ah Lord! or, Ah

his glory!" (Jer. xxii. 18.)

Every mark of respect, every expression of honour, or regret, should be wanting to his memory; whereas, it was foretold, as the distinguished lot of Abijah, the son of Jeroboam, "that all Israel should mourn for him, and bury him." (2 Kings ix. 10.)

Thus

The sorrow of the Jews was of the most impassioned kind, and was expressed, not only by rending their garments, and mourning, and weeping, and fasting, (2 Sam. i. 11, 12) but also by giving vent to their sorrow, in affecting and reiterated expressions of grief. David lamented for Saul and Jonathan, (1 Sam. i. 17-27.) and afterwards for Abner, (2 Sam. iii. 31-34,) and last of all, for his son Absalom. Thus the lying Prophet mourned over "the man of God," that had prophesied against the altar of Bethel: (1 Kings xiii. 30.) "and devout men carried Stephen to his burial, and made great lamentation over him." (Acts viii. 2.)

Of the weeping, and wailing, which are

described as having taken place at the house of the Ruler of the Synagogue, on the death of his daughter, (Mark v. 38.) it may be remarked, that the Jews still adhere, as closely as possible, to their ancient funeral ceremonies, and that, even to this day, all who are present when a person has just expired, rend their clothes, and use other signs of the greatest sorrow.

To obviate the reproach of dying unlamented, arose the practice of hiring mourners; a custom which prevailed among many nations, and from which the Jewish people were not exempt. It was their office, not only to wail aloud themselves, but to use every method to make "the eyes" of others " run down with tears, and their eye-lids gush out with water," (Jer. ix. 17. 2 Chron. xxxv. 25.) and this they endeavoured to accomplish by eulogising the dead-reciting the most remarkable incidents in their lives-and lamenting the most affecting circumstances of their death. The effects thus produced being somewhat like that of