phus, (who relates an event that happened some few years after Christ's death,) "being at hand, wherein it is our custom to use unleavened bread, and a great multitude being drawn together from all parts to the feast, Cumanus (the governor fearing that some disturbance might fall out amongst them, commands one cohort of soldiers to arm themselves and stand in the porticoes of the Temple, to suppress any riot which might occur, and this precaution the governors of Judea before him had adopted."—(Antiq. xx. 4. § 3.)

In spite, however, of these prudent measures, a tumult arose on this very occasion, in which, according to Josephus, twenty thousand Jews perished.

VI.

MARK, V. 1.—" And they came over unto the other side of the sea, into the country of the Gadarenes," &c.

11. Now there were nigh unto the mountains, a great herd of swine feeding.'

HERE it might at first seem that St. Mark had been betrayed into an oversight-for since

swine were held in abhorrence by the Jews as unclean, how (it might be asked) did it happen that a herd of them were feeding on the side of the sea of Tiberias?

The objection, however, only serves to prove yet more the accuracy of the Evangelist, and his intimate knowledge of the local circumstances of Judea, for on turning to Josephus, (Antiq. xvii. 13. § 4.) we find that "Turris Stratonis, and Sebaste, and Joppa, and Jerusalem, were made subject to Archelaus, but that Gaza, Gadara, and Hippos, being Grecian cities, were annexed by Cæsar to Syria." This fact, therefore, is enough to account for swine being found amongst the Gadarenes.

VII.

MARK, vi. 21." And when a convenient day was come, that Herod on his birth-day made a supper to his lords, high captains, and chief estates of Galilee, and when the daughter of Herodias came in and danced," &c.

Ir is curious and worthy of remark, that a feast under exactly similar circumstances, is

incidentally described by Josephus, as made by Herod, the brother of Herodias, and successor of this prince in his government. "Having made a feast on his birth day, (writes Josephus,) when all under his command partook of the mirth, he sent for Silas," (an officer whom he had cast into prison for taking liberties with him,) and "offered him his freedom and a seat at the banquet." (Antiq. xix. 7. § 1.) This, I say, is a coincidence worth notice, because it proves that these birth-day feasts were observed in the family of Herod, and that it was customary to assemble the officers of government to share in them.

VIII.

MARK, XIV. 13.-" And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him. And wheresoever he shall go in, say ye to the good man of the house, The Master saith, Where is the guest-chamber, where I shall eat the passover with my disciples ?"

WHEN Cestius wished to inform Nero of the numbers which attended the passover at Jerusalem, he counted the victims and allowed ten persons to each head, "because a company not less than ten belong to every sacrifice, (for it is not lawful for them to feast singly by themselves,) and many are twenty in company.” (B. J. vi. 9. § 3.)

Accordingly the gospel narrative is in strict conformity with this custom. When Christ goes up to Jerusalem to attend the passover for the last time, he is not described as running the chance of hospitality in the houses of any of his friends, because on this occasion the parties would be made up, and the addition of thirteen guests might be inconvenient, but he sends forth beforehand, from Bethany, most probably, two of his disciples to the city, with orders to engage a room, (a precaution very necessary where so many companies would be seeking accommodation,) and there eats the passover with his followers, a party of thirteen, which it appears was about the usual number.*

* See Whiston's Note upon Joseph. B. J. vi. 9. 3.

IX.

LUKE, ii. 42.—" And when he was twelve years old, they went up to Jerusalem, after the custom of the feast."

I AM aware that commentators upon this text quote the Rabbins, to show that children of twelve years old, amongst the Jews, were considered to be entering the estate of manhood, (see Wetstein,) and that on this account it was that Jesus was taken at that age to the passover. Such may be the true interpretation of the passage. I cannot, however, forbear offering a conjecture which occurred to me in reading the history of Archelaus.

The birth of Christ probably preceded the death of Herod by a year and a half, or thereabout. (See Lardner, vol. i. p. 352. 8vo edit.) Archelaus succeeded Herod, and governed the country, it should seem, about ten years. "In the tenth year of Archelaus' reign, the chief governors among the Jews and Samaritans, unable any longer to endure his cruelty and tyranny, accused him before Cæsar." Cæsar upon this sent for him to Rome, and