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It needs scarcely be said, that an Epitaph presupposes a Monument, upon which it is to be engraven. Almost all Nations have wished that certain external signs should point out the places where their Dead are interred. Among savage Tribes unacquainted with Letters, this has mostly been done either by rude stones placed near the Graves, or by Mounds of earth raised over them. This custom proceeded obviously from a twofold desire ; first, to guard the remains of the deceased from irreverent approach or from savage violation; and, secondly, to preserve their memory. says Cambden, “ neglected burial but some savage Nations; as the Bactrians which cast their dead to the dogs ; some varlet Philosophers, as Diogenes, who desired to be devoured of fishes; some dissolute Courtiers, as Mecænas, who was wont to say, Non tumulum curo; sepelit natura relictos.

“ Never any,"

I'm careless of a Grave :-Nature her dead will save.

As soon as Nations had learned the use of letters, Epitaphs were inscribed upon these Monuments; in order that their intention might be more surely and adequately fulfilled. I have derived Monuments and Epitaphs from two sources of feeling: but these do in fact resolve themselves into one. The invention of Epitaphs, Weever, in his discourse of funeral Monuments, says rightly,“ proceeded from the presage or fore-feeling of Immortality, implanted in all men naturally, and is referred to the Scholars of Linus the Theban Poet, who flourished about the year of the World two thousand seven hundred; who first bewailed this Linus their Master, when he was slain, in doleful verses then called of him Elina, afterwards Epitaphia, for that they were first sung at burials, after engraved upon the Sepulchres.”

And, verily, without the consciousness of a principle of Immortality in the human soul, Man could never have had awakened in him the desire to live in the remembrance of his fellows; mere love, or


the yearning of Kind towards Kind, could not have produced it.

The Doy or Horse perishes in the field, or in the stall, by the side of his Companions, and is incapable of anticipating the sorrow with which his surrounding Associates shall bemoan his death, or pine for hisloss; he cannot pre-conceive this regret, he can form no thought of it ; and therefore cannot possibly have a desire to leave such regret or remembrance behind him. Add to the principle of love, which exists in the inferior animals, the faculty of reason which exists in Man alone; will the conjunction of these account for the desire ? Doubt. less it is a necessary consequence of this conjunction ; yet not I think as a direct result, but only to be come at through an intermediate thought, viz. that of an intimation or assurance within us, that some part of our nature is imperishable. At least the precedence, in order of birth, of one feeling to the other, is unquestionable. If we look back upon the days of childhood, we shall find that the time is not in remembrance when, with respect to our own individual Being, the mind was without this assurance; whereas, the wish to be remembered by our Friends or Kindred after Death, or even in Absence, is, as we shall discover, a sensation that does not form itself till the social feelings have been developed, and the Reason has connected itself with a wide range of objects. Forlorn, and cut off from communication with the best part of his nature, must that Man be, who should derive the sense of immortality, as it exists in the mind of a Child, from the same unthinking gaiety or liveliness of animal Spirits with which the Lamb in the meadow, or any other irrational Creature, is endowed; who should ascribe it, in short, to blank ignorance in the Child; to an inability arising from the imperfect state of his faculties to come, in any point of his being, into contact with a notion of Death ; or to an unreflecting acquiescence in what had been instilled into him! Has such an unfolder of the mysteries of Nature, though he may have forgotten his former self, ever noticed the early, obstinate, and unappeaseable inquisitiveness of Children upon the subject of origination ? This single fact proves outwardly the mon. strousness of those suppositions : for, if we had no direct external

testimony that the minds of very young Children meditate feelingly upon Death and Immortality, these inquiries, which we all know they are perpetually making concerning the whence, do necessarily include correspondent habits of interrogation concerning the whither. Origin and tendency are notions inseparably co-relative. Never did a Child stand by the side of a running Stream, pondering within himself what power was the feeder of the perpetual current, from what never-wearied sources the body of water was supplied, but he must have been inevitably propelled to follow this question by another : “ towards what abyss is it in progress? what receptacle can contain the mighty influx?” And the spirit of the answer must have been, though the word might be Sea or Ocean, accompanied perhaps with an image gathered from a Map, or from the real object in Nature—these might have been the letter, but the spirit of the answer must have been as inevitably,—a receptacle without bounds or dimensions ;-nothing less than infinity. We may, then, be justified in asserting that the sense of Immortality, if not a co-existent and twin birth with Reason, is among the earliest of her Offspring: and we may further assert, that from these conjoined, and under their countenance, the human affections are gradually formed and opened out. This is not the place to enter into the recesses of these investigations; but the subject requires me here to make a plain avowal that, for my own part, it is to me inconceivable, that the sympathies of love towards each other, which grow with our growth, could ever attain any new strength, or even preserve the old, after we had received from the outward senses the impression of Death, and were in the habit of having that impression daily renewed and its accompanying feeling brought home to ourselves, and to those we love; if the same were not counteracted by those communications with our internal Being, which are anterior to all these experiences, and with which revelation coincides, and has through that coincidence alone (for otherwise it could not possess it) a power to affect us.

I confess, with me the conviction is absolute, that, if the impression and sense of Death were not thus counterbalanced, such a hollowness would pervade the whole system of things, such a want of correspondence and consistency, a disproportion so astounding betwixt means and ends, that there could be no repose, no joy. Were we to grow up unfostered by this genial warmth, a frost would chill the spirit, so penetrating and powerful, that there could be no motions of the life of love; and infinitely less could we have any wish to be remembered after we had passed away from a world in which each man had moved about like a shadow.—If, then, in a Creature endowed with the faculties of foresight and reason, the social affections could not have unfolded themselves uncountenanced by the faith that Man is an immortal being; and if, consequently, neither could the individual dying have had a desire to survive in the remembrance of his fellows, nor on their side could they have felt a wish to preserve

for future times vestiges of the departed; it follows, as a final inference, that without the belief in Immortality, wherein these several desires originate, neither monuments nor epitaphs, in affectionate or laudatory commemoration of the Deceased, could have existed in the world.

Simonides, it is related, upon landing in a strange Country, found the Corse of an unknown person, lying by the Sea-side; he buried it, and was honoured throughout Greece for the piety of that Act. Another ancient Philosopher, chancing to fix his eyes upon a dead Body, regarded the same with slight, if not with contempt; saying, “ see the Shell of the flown Bird!” But it is not to be supposed that the moral and tender-hearted Simonides was incapable of the lofty movements of thought, to which that other Sage gave way at the moment while his soul was intent only upon the indestructible being; nor, on the other hand, that he, in whose sight a lifeless human Body was of no more value than the worthless Shell from which the living fowl had departed, would not, in a different mood of mind, have been affected by those earthly considerations which had incited the philosophic Poet to the performance of that pious duty. And with regard to this latter, we may be assured that, if he had been destitute of the capability of communing with the more exalted thoughts that appertain to human Nature, he would have cared no more for the Corse of the Stranger than for the dead body of a Seal or Porpoise which might have been cast up by the Waves. We respect the corporeal frame of Man, not merely because it is the habitation of a rational, but of an immortal Soul. Each of these Sages was in Sympathy with the best feelings of our Nature; feelings which, though they seem opposite to each other, have another and a finer connection than that of contrast. It is a connection formed through the subtle progress by which, both in the natural and the moral world, qualities pass insensibly into their contraries, and things revolve upon each other. As, in sailing upon the orb of this Planet, a voyage, towards the regions where the sun sets, conducts gradually to the quarter where we have been accustomed to behold it come forth at its rising; and, in like manner, a voyage towards the east, the birth-place in our imagination of the morning, leads finally to the quarter where the Sun is last seen when he departs from our eyes; so, the contemplative Soul, travelling in the direction of mortality, advances to the Country of everlasting Life; and, in like manner, may she continue to explore those cheerful tracts, till she is brought back, for her advantage and benefit, to the land of transitory things of sorrow and of tears.

On a midway point, therefore, which commands the thoughts and feelings of the two Sages whom we have represented in contrast, does the Author of that species of composition, the Laws of which it is our present purpose to explain, take his stand. Accordingly, recur. ring to the twofold desire of guarding the Remains of the deceased and preserving their memory, it may be said, that a sepulchral Monument is a tribute to a Man as a human Being; and that an Epi. taph, (in the ordinary meaning attached to the word) includes this general feeling and something more; and is a record to preserve the memory of the dead, as a tribute due to his individual worth, for a satisfaction to the sorrowing hearts of the Survivors, and for the common benefit of the living: which record is to be accomplished, not in a general manner, but, where it can, in close connection with

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