the glass is narrow; but if she be a widow, a wide-mouthed goblet is used. The glass or vessel being empty, the bridegroom throws it on the ground, and breaks it to pieces. This ceremony is performed, they say, that their mirth may give them an idea of death, who dashes them to pieces like brittle glass, and teaches them not to be proud or selfconceited. Others say, that the breaking of the glass indicates the impossibility of the marriage ties being dissolved; the signification being, that when the atoms of the glass shall be re-united, the bride and bridegroom may separate,-but not till then. In the mean time, all persons present cry out, MAZAL TOU, "May it prove propitious," and then withdraw.

In the evening they make a grand entertainment for their friends and relations; and in some places, all the guests who were invited present the bride with a piece of plate-some before, and some after supper is over. Then follow the seven benedictions before mentioned, and after this they all rise from table.

Fowls of some kind are always a part of the wedding-supper. The first dish presented to the bride is a hen with an egg, and after she has been served the guests help themselves to the remainder. The hen is emblematical, and denotes the future fruitfulness of the bride.

On the Sabbath-day morning, after the consummation of their marriage, the bridegroom and the bride go to the synagogue together. The bride is attended by all the women that were present at the wedding. At the lessons of the Pentateuch, the bridegroom is desired to read: he then promises to give liberally to the poor, and all who come with him follow his example. When prayers are over the men wait on the bridegroom home, and the women on the bride; after which they part, with abundance of courtesy and complaisance. The bridegroom, in some places, lives during the first week with his wife's relations, where he amuses himself, and entertains his friends and acquaintance.

These are the general practices in all Jewish weddings, though there are some little variations observed according to the various countries in which they live.

Circumcision.

If the wife dies, and has no issue, they are obliged to act according to the customs of the country they live in, which vary almost in every nation. Among the Jews, the father lies under an indispensable obligation to have his son circumcised on the eighth day, in obedience to the command in the 17th chapter of Genesis, 10th-14th verses. This. cannot be done till the expiration of the eight days; but in case the child be sick or infirm, it may be deferred till he is perfectly recovered. Anciently, by the fulfilment of this rite, it was consecrated to the service of God. This, no doubt, was then the principal end of circumcision, but there do not appear to have been wanting other subsidiary objects. Were it necessary, we might demonstrate, both by quotations from the ancients, and reasons drawn from the nature of the member on which circumcision is performed, that this operation is really conducive to cleanliness and health among those who practise it in southern climates. It was a preventive of the disease called the anthrax or carbuncle. It has also been considered as having a beneficial tendency in increasing the population in such a climate as that of Palestine.

The Jews look upon it as a very laudable action, and a bounden Sickness and duty, to visit the sick, and to assist them in the time of their distress.

death.

When any one is apprehensive that his life is in danger, he sends for about ten persons, more or less, as he thinks convenient; one of whom, at least, must be a rabbi. Then, in a solemn manner, he repeats the general alphabetical confession, and utters a prayer, in which he "humbly begs of God, if it be his blessed will, to restore him to his former state of health;" or, if this may not be granted, he then recommends his soul to him, and prays that his death may be accepted as an expiation for his sins. If his conscience is overcharged with any sin, or if he has any secret which he would reveal, he declares it to the rabbi. After all this he begs pardon of God, and of all such as he has at any time offended, and forgives, likewise, all such as have offended him, and even his most inveterate enemies. In case he has any children, or domestics, he calls them to his bedside and gives them his benediction; and if his own father or mother be present, he receives their blessing. If he has an inclination to make his will, and to dispose of his worldly estate, he has free liberty to execute it in such a manner as he thinks most convenient.

There are some who take care to have a public prayer put up for them in the synagogue, and change their names, as an indication of their change of life; and, as it is said, to cheat the devil. At such times, they promise and bestow their charity on the synagogues, as well as on the poor.

When the person who is ill is in danger of death, or just expiring, they never leave him alone, but watch with him day and night. They salute him, and take their last farewell, just at the moment when the soul is separating from the body. To be present at the separation of the soul from the body, especially if the person be a learned or pious man, in their opinion, is not only a laudable, but a meritorious action. The person who is present when the sick man gives up the ghost, according to ancient custom, tears some part of his own garments. This rent is generally made on the right side of the forepart of the clothes, and must be the eighth of a yard in length. When they mourn for a father or mother, all the clothes must be rent on the right side; whereas the left side of the outward garment only is torn, if it be for a distant relation. The rent is always from top to bottom; whereas that of the ancient priests was, formerly, from bottom to top. In Holland the Jews make it on the top, near the buttons, and at the expiration of seven or eight days have it sewn up again. In some parts of Germany the Jewish women who lose their husbands usually tear their head-dress. It is said, that if the widow intends to marry again, she is only to pretend to do it; for if she actually tears them, it is a certain sign that she intends to remain a widow.

There are some who, at such a time, will throw into the street all the water which they have in the house, or can find in the neighbourhood This, which is accounted an ancient custom, is intended to denote they somebody lies dead not far from the place.

S

As soon as any one is dead, his eyes and mouth are closed, his body d laid upon the ground in a sheet, his face is covered, and lighted taper is set by his head.

Funerals.

A pair of linen drawers is immediately provided, and some women are

sent for to sew them; who, for the most part, perform this friendly office out of charity and good-will. After this, the corpse is thoroughly washed with warm water, in which camomile and dried roses have been boiled. In the next place, a shirt and drawers are put on, and over them some put a kind of surplice of fine linen, a Taled, or square cloak, and a white cap on the head.

They now bend his thumb close to the palm of the hand, and tie it with the strings of his Taled; for he goes to the other world with his veil on. The thumb thus bent stands in the form of SHADDAI, which is one of God's attributes; this is the reason which the Jews give for a custom that secures the body from the devil's clutches. The deceased, in all other respects, has his hand open, as a testimony that he relinquishes all his worldly goods. The washing of the body is intended to denote that the deceased purified himself from the pollutions of this life by a sincere repentance, and was ready and prepared to receive a better from the hands of the Almighty. Buxtorf says, that they burn wine and put an egg in it, and therewith anoint the head of the corpse. Some perform this unction at their own houses, and others at the house of the living; that is, in the Hebrew dialect, the church-yard. He adds, that after this ablution all the apertures of the body are stopped up.

When dressed, he is laid on his back in a coffin made on purpose, with one linen cloth under, and another over him. If the party deceased be a person of considerable note, his coffin is made in some places with a pointed top; and if a rabbi, a considerable number of books is laid upon it. Then the coffin is covered with black, and a small bag of earth is deposited under the head of the defunct. The coffin is now nailed up, and conveyed to a grave as near the place as possible where the family of the deceased are interred.

All the people now crowd round about it; and since the attendance on a corpse, and the conveyance of it to the grave, is looked upon as a very meritorious action, they all carry it upon their shoulders by turns some part of the way. In some places the mourners follow the corpse with lighted flambeaux in their hands, singing some melancholy anthem as they march along. In others, this ceremony is omitted; the relations, however, who are in mourning, accompany the corpse in tears to the grave.

In this solemn manner the dead are carried to the burial-place, which is most commonly a field set apart for that purpose, called BETH HACHAIM, or "House of the living:" the dead being looked upon as living, on account of their immortal souls. When the deceased is laid in his grave, if he has been a person of any extraordinary merit, there is generally a proper person present, who makes his funeral oration. As soon as this eulogium is over, they repeat the prayer called RIDDUC ADDIN, "the justice of the judgment," which begins with these words of Deuteronomy, chapter xxxii. verse 4, "He is the rock, his work is perfect; for all his ways are udgment," &c.

In some countries, when a coffin is brought within a short space of the rave, or before it is taken out of the house, ten men go in a solemn nanner seven times round it, repeating a prayer for his soul; this is the practice in Holland: but in other parts this ceremony is not observed.

earest relation now rends some part of his garments, and then the

corpse is put into the grave, and covered with earth; each friend throwing a handful or spadeful in, till the grave is filled up. The coffin must be so placed in the grave, as not to touch another coffin.

The Jews account it a sin, either in man or woman, to tear their flesh, or their hair, on this melancholy occasion, either when they weep over the deceased, or at any time afterwards; for, in Deuteronomy, chapter xiv., it is written, "Ye shall not cut yourselves," &c. But as soon as the coffin is conveyed out of the house for sepulture, a brick, or broken pot, is thrown out after it, to denote that all sorrow is driven away. Those who, during the life-time of the deceased, neglected to be reconciled with him, must touch his great toe, and beg his pardon, in order that the deceased may not accuse them at God's tribunal on the day of the resurrection.

At their departure from the grave, every one tears up two or three handfuls of grass, and throws it behind him, repeating at the same time these words of the 72d Psalm, verse 6, "They of the city shall flourish like the grass of the earth." This they do by way of acknowledgment of the resurrection. Then they wash their hands, sit down, and rise again, nine times successively, repeating the 91st Psalm, "He that dwelleth in the secret place of the Most High." After this, they return to their respective places of abode.

When the nearest relations of the party deceased are returned home from the burial, be they father, mother, child, husband, wife, brother, or sister, they directly seat themselves on the ground; and Mourning. having pulled off their shoes, refresh themselves with bread, wine, and hard eggs, which are placed before them; according as it is written in the 31st chapter of Proverbs, verse 6, "Give strong drink unto him that is ready to perish, and wine to those that be heavy of heart," &c. He whose usual place it is to crave a blessing on their meals now introduces appropriate words of consolation. In the Levant, and in several other places, the friends of the deceased send in provisions for ten days successively, morning and night, to some of the nearest relatives, for the entertainment of such guests as they think proper to invite; and on a day appointed, they themselves partake of the feast, and condole with them.

When the dead body is conveyed from the house, his coverlet is folded double, his blankets are rolled up and laid upon a mat; afterwards, a lamp is lighted up at the bed's head, which burns for a week without intermission.

Such as are related to the deceased reside in the house for ten days together, and during all that time sit and eat upon the ground, except on the Sabbath day, on which they go with a select company of their friends and acquaintance to the synagogue, where they are more generally condoled with than at any other place. During these ten days, they are not allowed to do any manner of business; neither can the husband lie with his wife. Ten persons, at least, go every night and morning to pray with them under their confinement. Some add to their devotions on this solemn occasion, the 49th Psalm, "Hear this all ye people," &c., and afterwards pray for the soul of their deceased friend.

The Jews dress themselves in such mourning as is the fashion of country in which they live, there being no divine direction relating

unto. For full thirty days the mourner is not permitted to bathe, perfume, or shave his beard. Indeed, tattered clothes, sprinkled with ashes, and a general slovenly appearance, point out the mourning Jew during this period.

After the expiration of the ten days, they leave the house, and go to the synagogue, where several of them order lamps to be lighted on each side of the HECHAL or Ark, procure prayers to be said, and offer charitable contributions for the soul of the deceased. This ceremony is repeated at the close of each month, and likewise of the year: and if the person who is dead be a rabbi, or a man of worth and distinction, they make his ESPED upon those days; that is, a funeral harangue in commendation of his virtues.

A son goes daily to the synagogue, morning and night, and there repeats the prayer called CADISH, that is, Holy, for the soul of his mother or father, for eleven months successively; in order to deliver him from purgatory; and some of them fast annually on the day of the death of their respective relatives.

In some places, they set a monument over the grave, and carve the name of the deceased upon it; also the day, month, and year of his decease, and a line or two by way of encomium.-Some Jews go, from time to time, to the tombs of their acquaintances and relatives, to say their

prayers.

They seldom mourn for such as are suicides, or who die under excommunication. So far, indeed, are they from regretting the loss of them that they set a stone over the coffin, to signify that they ought to be stoned to death, if they had had their deserts.

SEC. IV.-ECCLESIASTICAL DISCIPLINE

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- WORSHIP-FESTIVALS, &c.

THE Sanhedrin, the supreme judicial authority formerly existing among the Jews, was instituted in the time of the Maccabees, (some ascribe to it an earlier origin,) and was composed of seventy-two members. The Sanhedrin. The high-priest generally sustained the office of president in this tribunal. The next officers in authority were the first and second vice-presidents. The members who were admitted to a seat in the Sanhedrin were as follows: I. Chief priests, who are often mentioned in the New Testament and in Josephus, as if they were many in number. They consisted partly of priests who had previously exercised the high-priesthood, and partly of the heads of the twenty-four classes of priests, who were called, in an honorary way, high, or chief priests. 2. Elders, that is to say, the princes of the tribes, and the heads of family associations. 3. The Scribes, or learned men. Not all the scribes and elders were members, but only those who were chosen or nominated by the proper authority.

The Talmudists assert that this tribunal had secretaries and apparitors, and the very nature of the case forbids us to doubt the truth of the assertion. The place of their sitting, however, is a question on which there is more difference of opinion. The Talmudists state that it was in the temple, but Josephus mentions the place of assembling, and also the

ives, as being not far from the temple, on Mount Zion. But in the