storm.

in pitchy darkness, and assailed by the pelting At length we reached the wished-for retreat; and a room in the monastery was assigned to my friend and myself, for our nocturnal repose.

When we were about to compose ourselves to rest, I observed to : "If friends in England are placed in such circumstances as these, it is usual for them to unite together in prayer for Divine protection and blessing?" The words had scarcely fallen from my lips, when my companion replied, "Well, let us now do the same:' and instantly, without any further proposal on my part, he knelt down, and offered up a most interesting prayer. When we recollect, that the Greeks are almost unused to kneel-that posture being only adopted by them once in the year; that prayer, even in the Modern language, is almost unknown to them, their own prayers being in Ancient Greek; and that extempore prayer, such as is usual in families in our own country, is wholly unusual amongst them-I cannot but deem such a readiness as this, in the exercise of supplication, a striking and hopeful symptom.

Soon afterwards, my friend spent several days in an English family of piety, where he led the devotions of the family regularly. Another

evidence of the state of his mind was afforded by a very severe illness which afflicted him. His life was considered in the greatest danger, and he was so indisposed that he could speak with difficulty. Sitting by him at this critical moment, I observed the tears stealing down his cheeks. "My dear friend, why are you weeping?" was my inquiry. "These are not tears of sorrow," he replied, "but of joy. I am rejoicing in the prospect of my future happiness."

That there may be many excellent Greeks, who live in the spirit of prayer, and in the hope of immortality, I indulge the confidence, not only from this instance, but from others which I might mention. One shall suffice. The individual, to whom I refer, is a person of learning. Conversing with him on the subject of prayer, he gave me to understand, that life would be almost intolerable to him, if he could not obtain at least one hour daily for communion with God. His expression was a very strong one. "Were I to be in Paradise, and could not daily hold communion with God, to me it would be no Paradise." I have reason to believe that he spoke the language of his heart.

I

CHAPTER VIII.

CEMETERIES, AND RITES OF BURIAL.

Turkish, Jewish, and Armenian Cemeteries at Smyrna and Constantinople-Effect produced by the English BurialService in Turkey-Greek Funerals-Illustration of the Miracle at Nain-Persons buried alive-The last embrace of the deceased-Professional Mourners - Inspection of graves at the close of twelve months-Superstitious ideas concerning undecayed corpses.

Ir may not be unsuitable to conclude our review of Greek Religion and Morals by some observations in regard to the rites of burial. In every country a pathetic interest accompanies these ceremonies. Few persons are so entirely resigned to insensibility, as to survey without emotion the remains of a fellow mortal consigned to the cold and silent grave. At such times, we might suppose that reflection would force itself upon the most thoughtless; and that, from viewing the termination of life in the instance of one of their friends or neighbours, men would pass by a natural transition to the contemplation of their own latter end. In Turkey, the places and rites of sepulture have an affecting prominence and

solemnity connected with them, scarcely equalled in Christendom. In general, the dead are interred in very spacious cemeteries contiguous to towns and villages. There appear to be two cities placed side by side-the city of the living, and the city of the dead; and the population of the latter far exceeds that of the former.

The Turkish cemeteries around Smyrna cover a very considerable space of ground. They may be recognised, at a distance, by the lofty and sombre phalanx of cypress-trees, which are always the favourite attendant on Turkish graves. The Jews have also covered the face of a very large hill, rising above the city of Smyrna, with the stones which note the place where the earthly remains of their deceased countrymen are deposited. There is a desolation and forlorn appearance presented by this spot, unsheltered as it is by a single tree, which is in striking contrast with the thick shade and beautiful order of the Turkish places of burial. It shews, that, even in death, the Jew is not exempt from the contempt and oppression of which he could not divest himself whilst living.

The immense burial-grounds of the Turks on the Asiatic side of Constantinople have been much celebrated by travellers. There is also a

cemetery of the Armenians close to Pera, which I often used to visit with peculiar delight. The eye beholds, to a wide extent, stone after stone glittering upon innumerable graves; whilst thick spreading trees extend their branches and their shade above them. A silent awe pervades the mind, in contemplation of the scene; and the feeling is often increased by the new arrival of corpses which are to be deposited by the side of their ancestors. In walking silently and lonely among these graves, I have not unfrequently seen Armenian females weeping over the last abode of a husband, a father, or a friend.

The interment of a corpse according to the ritual of our Church had always, to my mind, a striking solemnity in Turkey. On passing through the streets to the place of burial, innumerable eyes of strangers of a diversity of nations gazed fixedly upon the scene. All is still. The pursuits of business are suspended; a lucid interval appears to be imparted to the delirium of folly and sin: and, when the muffled drum and martial step, which accompany to the dust the body of an English sailor, add their interest to the procession, the feelings of spectators are wrought up to no common pitch of excitement. During the reading of the Burial-service, more