This may be a convenient place for adding to the account already given, [4792] in connection with the burying of the widow's son at Nain, such further particulars of the Jewish observances and rites, [4793] as may illustrate the present history. Referring to the previous description, we resume, in imagination, our attendance at the point where Christ met the bier at Nain and again gave life to the dead. But we remember that, as we are now in Judæa, the hired mourners - both mourning-men (for there were such) and mourning-women - would follow, and not, as in Galilee, precede, the body. [4794] From the narrative we infer that the burial of Lazarus did not take place in a common burying-ground, which was never nearer a town than 50 cubits, [4795] dry and rocky places being chosen in preference. Here the graves must be at least a foot and a half apart. It was deemed a dishonour to the dead to stand on, or walk over, the turf of a grave. Roses and other flowers seem to have been planted on graves. [4796] But cemeteries, or common burying-places, appear in earliest times to have been used only for the poor, [4797] or for strangers. [4798] In Jerusalem there were also two places where executed criminals were buried. [4799] All these, it is needless to say, were outside the City. But there is abundant evidence, that every place had not its own burying-ground; and that, not unfrequently, provision had to be made for the transport of bodies. Indeed, a burying-place is not mentioned among the ten requisites for every fully-organised Jewish community. [4800] The names given, both to the graves and to the burying-place itself, are of interest. As regards the former, we mention such as the house of silence;' [4801] the house of stone;' [4802] the hostelry,' or, literally, place where you spend the night;' the couch;' the resting-place;' the valley of the multitude,' or of the dead.' The cemetery was called the house of graves;' [4803] or the court of burying;' and the house of eternity.' By a euphemism, to die' was designated as going to rest,' been completed;' being gathered to the world' or to the home of light;' being withdrawn,' or hidden.' Burial without coffin seems to have continued the practice for a considerable time, and rules are given how a pit, the size of the body, was to be dug, and surrounded by a wall of loose stones to prevent the falling in of earth. When afterwards earth-burials had to be vindicated against the Parsee idea of cremation, Jewish divines more fully discussed the question of burial, and described the committal of the body to the ground as a sort of expiation. [4804] It was a curious later practice, that children who had died a few days after birth were circumcised on their graves. Children not a month old were buried without coffin or mourning, and, as some have thought, in a special place. [4805] In connection with a recent controversy it is interesting to learn that, for the sake of peace, just as the poor and sick of the Gentiles might be fed and nursed as well as those of the Jews, so their dead might be buried with those of the Jews, though not in their graves. [4806] On the other hand, a wicked person should not be buried close to a sage. [4807] Suicides were not accorded all the honours of those who had died a natural death, and the bodies of executed criminals were laid in a special place, whence the relatives might after a time remove their bones. [4808] The burial terminated by casting earth on the grave. [4809]
But, as already stated, Lazarus was, as became his station, not laid in a cemetery, but in his own private tomb in a cave - probably in a garden, the favourite place of interment. Though on terms of close friendship with Jesus, he was evidently not regarded as an apostate from the Synagogue. For, every indignity was shown at the burial of an apostate; people were even to array themselves in white festive garments to make demonstration of joy. [4810] Here, on the contrary, as we gather from the sequel, every mark of sympathy, respect, and sorrow had been shown by the people in the district and by friends in the neighbouring Jerusalem. In such case it would be regarded as a privilege to obey the Rabbinic direction of accompanying the dead, so as to show honour to the departed and kindness to the survivors. As the sisters of Bethany were disciples,' we may well believe that some of the more extravagant demonstrations of grief were, if not dispensed with, yet modified. We can scarcely believe, that the hired mourners' would alternate between extravagant praises of the dead and calls upon the attendants to lament; [4811] or that, as was their wont, they would strike on their breast, beat their hands, and dash about their feet, [4812] or break into wails and mournings songs, alone or in chorus. [4813] In all probability, however, the funeral oration would be delivered - as in the case of all distinguished persons [4814] - either in the house, [4815] or at one of the stations where the bearers changed, or at the burying-place; perhaps, if they passed it, in the Synagogue. [4816] It has previously been noted, what extravagant value was, in later times, attached to these orations, as indicating both a man's life on earth and his place in heaven. [4817] The dead was supposed to be present, listening to the words of the speaker and watching the expression on the face of the hearers. It would serve no good purpose to reproduce fragments from these orations. [4818] Their character is sufficiently indicated by the above remarks. [4819]