since a tradition of the Syrian church, as well as the various dates which individuals have adopted in this matter, implies (to borrow Dr. Greswell's reasoning,) that the Jews celebrated the Passover either before or after the vernal equinox, just as they happened to have intercalated a month or not, it is of unavoidable importance to ascertain if such were really the fact; since, if it were, a search for the exact date of the Crucifixion would be hopeless.

THE HISTORY OF THE TIME FOR KEEPING THE PASSOVER, as far as I understand it, is this :-During their residence in Egypt the Jews having for some uncertain period counted their months by the motions of the moon, or "from one new moon to another," naturally adopted the days of that lunation which came nearest to the autumnal equinox for the measure of the first month of the year, in order that their account of time might tally with the Egyptian account, which dated from about this season. so, guided by a mixed rule, they commenced the computation of the year in which they left Egypt on the evening of the eighteenth or nineteenth of September, as we may call it, B.c. 1492, such having been the first day of a visible moon.

And

By the succeeding spring, therefore, that division of the year had arrived which was known to them on account of the then state or forwardness of vegetation, as the month Abib. For this name, literally taken, means the month of young ears of corn. And because it so happened that they obtained their liberty at this well-marked date, very shortly after the vernal equinox, they were then and subsequently enjoined by their legislators and prophets, over and over again, to remember the month Abib as the first month of the sacred year, from year to year for ever, "at the season that they came forth out of Egypt."

Nor was this injunction a difficult one in a country situated under a sky

Josephus's Antiquities of the Jews, B. 1, ch. 3, sec. 3; Book 3, ch. 10; and B. 4. ch. 8, last section.

*Greswell on the time that the passover was celebrated, vol. 1, p. 328. + Is. 66, 23.

that invited and encouraged observation of the heavens, and in which the former and the latter rain, and other especial notes of season on earth, enabled men to judge of periodical returns of time with great precision.

"In its appointed season," therefore, the Passover was observed in the wilderness, where the appearances of the heavens, rather than the state of vegetation, were its signs. And in season it continued to be observed by Ezekiel and his companions in a strange land during the captivity, and by Josephus and his contemporaries in Judea, after the date of the Crucifixion : this very continuance for ages of two kinds of year among the same people, under various circumstances, implying, without actually proving, a different form of computation to have existed for the purpose.

Without, however, entering at large into this question at present,§ it may be noted here that, having lived in Judea very soon after the date of the Crucifixion, and having there obtained "an accurate understanding of Jewish laws," the especial historian of the Jews variously records that his countrymen still used two kinds of year, the style of the one being as their forefathers had "ordered it in Egypt," but that of the other "as Moses appointed on bringing them out of this country." For their great legislator fixed that the seventh month of the civil year "should be the first for the festivals, because he brought them out of Egypt in it, and, consequently, it began the year as to all the solemnities, while the more ancient order of

"Rain in due season" is spoken of in Leviticus. Solomon writes, The rain Joel speaks of "the latter rain in the first is over and gone, the flowers appear."

month;" Jeremiah of "the former and the latter rain in season, and the appointed weeks of the harvest." And Christ says, "There are yet four months and then cometh harvest," all which expressions mark how strictly the seasons were observed in Judea.

§ On some future occasion I hope to demonstrate that neither form of year adopted by the Jews could possibly have been computed agreeably to our commonly received notion of their having intercalated a month every third year.

Life of Josephus, section 2.

the months was preserved as to buying and selling, and other ordinary transactions," because it was a comparatively simple form of computation, whereas the great solemnity was kept "on the fourteenth day of Nisan, according to the moon, when the sun is in Aries," whereby, as Josephus continues, the Jews in so far "to that day most religiously observed the ordinances and constitutions of Moses.'

From these undeniable authorities, therefore, it is plain that in the first century of the Christian era the Passover was never intentionally celebrated before the vernal equinox, because the occurrence of this equinox is distinguished by the sun's entrance into that particular sign which, by some form of calculation, was understood to have preceded, or coincided with, the fourteenth day of Nisan or Abib. And since this month, as the first of the sacred year, was measured by the appearance of the vernal moon, and not by the popular form of intercalation, it began when this moon was at least a day old, because under the most favourable circumstances she could not have been sooner discernible; and as the vernal moon cannot begin her course more than half a lunation before the sun's entrance into Aries, the fourteenth day of Nisan corresponded to some part of the fifteenth day of this moon; or, in other words, the day of the Passover corresponded to some part of that full moon which happened at, or next after, the vernal equinox.

To assert, however, that the Jews had general rules of perfect character for finding the true or astronomical time of their moveable feasts would be to assert too much, when we, with all the boasted aids of the nineteenth century, are unable in extended tables to avoid error in determining the time of ours; and, these points being settled, we are now prepared more accurately to examine the date of the Crucifixion at the legitimate season of a Passover. THE YEAR OF THE CRUCIFIXION, then, it is evident, must appear consistent with the time occupied in the life of Christ after his baptism, at an acknowledged date in the reign of Tiberius Cæsar, just as the account of

*See Antiquities of the Jews as referred to in note 2.

Christ having suffered on a Friday must appear consistent with the occur rence of a Passover not many years afterwards; and the rules for using the Metonic Cycle and other measures of time, already detailed in this Magazine, will show that there are but two years from the time of Christ's baptism to the latest reasonable date assigned to his Crucifixion, in which the day (as daylight) of the Passover could possibly have corresponded to the sixth day of the week, or Friday; for Christ having begun his public ministry not later than A.D. 27; in the year 29, the Passover must have happened on a Sunday, and in the years 28, 31, and 32, each on a Monday; while, as to A.D. 33, though the Passover was kept in it on a Friday, it could not have been the year of the Crucifixion, because the time occupied in the life of Christ after his baptism could not possibly have extended to so late a period, as, I believe, is now acknowledged by the highest authorities; and, therefore, all other years being rejected, it only remains to prove that the day of the Passover in the year 30 corresponded to the sixth day of the week.

The Golden Number, then, for A.D. 30 was XII.; and, the Golden Number being x11 in the 41st century B.C., the date of the full moon in March was the sixteenth day, in the afternoonor, in decimals

To which add the anticipation of the Metonic Cycle for the 1st century C.E.

16.66

18.76

35.42

And the result is That is, the 35th day near noon, dating from the first of March-which, of course, means the 4th of April, about midday; but, when certain astronomical anomalies are taken into account, so many hours must be added to this amount of time that the result will prove the true date of the full moon, A.D. 30, to have been after eight o'clock in the evening of this 35th day, according to our division of the twentyfour hours, and therefore, in the beginning of the 36th day, according to the Jewish division of them.

And now, calling such 36th day the

See the Gentleman's Magazine for April and July, 1844.

See Ferguson's Astronomy, p. 308.

5th of April, and counting the number of days included between the 5th of April, A.D. 30, and Friday, the 5th of April, A.D. 1844, it must be concluded that the Crucifixion could not have happened on any other day, nor at any other date, than Friday the 5th of April,

A.D. 30.

Lichfield, Aug. 1.

MR. URBAN,

J. R.

Sutton Coldfield, Aug. 1. IN looking over some old numbers of your valuable Magazine I happened to come to an account of Sutton Coldfield, Vol. XXXII. p. 401, and while reading it over (which I did with some interest) it struck me that some further particulars relating to this extensive parish might not be unacceptable to your readers. I have therefore put together a few circumstances connected with this place which are omitted in the former account.

Sutton Coldfield appears to have been early distinguished as a hunting seat of our sovereigns. The extensive chace (part of which still remains in its original state) was well stocked with game, and the pools in the vicinity were famous for the bream which they contained. King John dates several of his charters from hence, and shortly afterwards it passed into the hands of the Earls of Warwick (see Blount's Tenures). In consequence of disputes between the Earl of Warwick and Ralph Basset of Drayton, the part of the chace which was situated in Staffordshire was taken away, and the Warwickshire portion became called Sutton Park: at the death of Richard Neville, or more probably at that of George Duke of Clarence, it lapsed to the Crown, from whom in the reign of Henry VIII. John Vesey alias Harman, Bishop of Exeter, himself a native of Sutton, procured a grant of Sutton Park for the benefit of the inhabitants. Its history from this time is very short. During the Protectorate an attempt was made to cultivate it; but at the Restoration the inhabitants restored it to its former state. The park now contains about 2000 acres of heath and wood, and six large pools, of which three are the property of the inhabitants, the others belong to private individuals. Vesey, who, as Fuller says, robbed his see to

enrich a beggarly village called Sutton Coldfield, was a most liberal benefactor to this place; he founded an excellent classical school here for the benefit of the inhabitants, he endeavoured to establish the clothing trade, and he built a large number of stone houses in various parts of the parish; of these nearly twenty are still standing. Moor Hall, the residence of the prelate, has been almost entirely rebuilt; it is the property of the Hacket family (descendants of Andrew Hacket, Bishop of Lichfield and Coventry in 1660), but the present inhabitant is R. Garnett, esq. Near Moor Hall is one of the stone houses built by Bishop Vesey to protect travellers over the moors which in those days existed between Sutton and Tamworth. The place was 80 notorious as to be called the "spelunca latronum."

The town of Sutton consists of one long street, through which the road from Birmingham to Lichfield passes. About the middle of the street stands the town hall, or Moot Hall as it is called, an ugly brick building of the last century. Higher up is one of Bishop Vesey's stone houses, probably his winter residence. The exterior is almost entirely grown over with yew. On the gable end are the arms of Vesey and Henry VIII. and figures of the Trinity and Virgin Mary, rudely carved in stone, and much dilapidated.

The church, built of red sandstone, is of various ages. The east end is probably as old as the reign of Edward I.; but the chancel was rebuilt in the last century, and the aisles were added by Bishop Vesey; in one of them his monument, a recumbent figure in full canonicals, is placed. The rest of the church is quite barren of interest; there is no stained glass, and but few monuments, principally those of the Jessons and Sacheverells, whose seats, Langley Hall and New Hall, are both in the parish. There is also a brass of the notorious Anthony Burgess the nonconformist, who was Rector here about 1656. The patronage of the rectory belonged to the Riland family; from them it was transferred to the Bedfords. The present Rector is the Rev. R. Williamson, D.D. There are two chapels of ease at the hamlets of Hill and Walmley. The population

is about 4000. The number of free schools is eight.

Sutton Coldfield is governed by an unreformed corporation called "The Warden and Society," and also by a Lord High Steward, which office is now held by the Earl of Aylesford.

Of historical events there are few. During the civil wars the governors of King Edward VI.'s grammar school in Birmingham sent the marble bust of that monarch to Sutton Coldfield to be kept in safety by the Warden, of whom they afterwards received it back, and reinstated it in its usual place. On the west side of the park stands a clump of trees known by the name of King's Standing, said to be the first point where Charles I. halted after the battle of Edgehill. This tradition is partially confirmed by a mouument in Middleton Church, four miles from Sutton, to a Lord Londonderry who died of wounds received in Edgehill fight.

There are several other places worthy of notice in this parish. New Hall, formerly the residence of the Sacheverells, is a fine old place, and contains many interesting relics. Langley Hall

and Pedimere Hall were both ancient

seats, but are now farm-houses. Four Oaks Hall is a modern building, standing in an extensive park; it was the seat of the Luttrells, and the celebrated Anne Lady Carhampton, wife of Henry Duke of Cumberland, resided here. The present possessor is Sir Edmund Cradock Hartopp, Bart.

Yours, &c. A FRIEND.

MR. URBAN, London, Aug 17. THE good citizens of Bristol have lately made a move respecting a MoNUMENT to SOUTHEY, but it is much to be feared that they will neither make that exertion, nor manifest that zeal and taste, which are necessary to the accomplishment of their object, in a manner commensurate to the individual, to the place, and to the present age.

that Mr. Britton has addressed the following letter "To the Southey Monument Committee;" which I think you may with great advantage insert in your Magazine, in order to give the subject publicity, and feel the public pulse. Yours, &c. T. E. J.

London, 2nd Aug. 1844. "GENTLEMEN, I am not a little gratified to observe the movement that has been made at Bristol, relating to one of its most amiable and estimable natives. Southey deserves not only the fame he has so justly attained, but every kind consideration and sincere regard which the Bristolians can award to his memory: he has honoured English literature and his natal place; and the latter will participate in his public honours, if it duly appreciates his worth, and manifests that appreciation by an appropriate posthumous testimonial. A bust, a statue, or an allegorical monuestimation, either adequate to the object, ment in a church, is not, however, in my or novel enough for the subject. up within church-walls, it would be too exclusive, too sectarian; and would appear destined for the select few, rather than for the general mass of society. Walter S. Landor, whose writings are replete with genius and learning, properly

Shut

Mr.

observes that monuments in churches are

usually placed there for profit and perquisite. In reprobating the disgraceful practice of interring human bodies in churches, he also gives it as his opinion that even monuments should not be admitted within their walls. On this point I differ with him; for I think that appropriate architectural and sculptural memorials may be well and advantageously placed in churches; but they should only be devoted to persons who are intimately associated with the sacred edifices, and designed in forms and styles to harmonize with, and embellish, rather than disfigure the buildings in which they are placed. Mr. Landor may have been the first to express his 'public opinion' on these subjects, but I have repeatedly written against the danger and offensiveness of church interments, in my 'Cathedral Antiquities,' History of Bath Abbey Church,' and other works.

"Long before the late talented Mr. Kemp, of Edinburgh, made his design for the Scott Monument, I wrote to the Com

applicability of a design in the style or

manner of an architectural cross, with statues, bas-reliefs, and other ornamental appendages, strictly analogous to the character of the Great Unknown,' to his literary works, and to his country. I