Chapter M: P. Huber is the only modern author that appears to have been witness to (16)

All things being now in readiness, and a day appointed for the passing over of the army, as soon as the first rays of the sun began to appear, all sorts of perfumes were burnt upon the bridge, and the way strewed with myrtle. At the same time, Xerxes, pouring a libation into the sea out of a golden cup, and addressing the sun, implored the assistance of that deity, begging that he might meet with no impediment so great, as to hinder him from carrying his conquering arms to the utmost limits of Europe. This done, he threw the cup into the Hellespont, with a golden bowl, and a Persian cimeter; and the foot and horse began to pass over that bridge which was next to the Euxine, while the carriages and beasts of burden passed over the other, which was placed nearer the Ægean sea. The bridges were boarded, and covered over with earth, having rails on each side, that the horses and cattle might not be frightened at the sight of the sea. The army spent seven days and nights in passing over, though they marched day and night, without intermission, and were, by frequent blows, obliged to quicken their pace. At the same time, the fleet made to the coasts of Europe. After the whole army was passed, Xerxes advanced with his land forces, through the Thracian Chersonessus to Doricus, a city at the mouth of the river Hebrus, in Thrace: but the fleet steered a quite different course, standing to the westward for the promontory of Sarpedon, where they were commanded to attend farther orders. Xerxes, having encamped in the large plains of Doriscus, and judging them convenient for reviewing and numbering his troops, dispatched orders to his admirals to bring the fleet to the adjacent shore, that he might take an account both of his sea and land forces. His land army, upon the muster, was found to consist of one million seven hundred thousand foot, and fourscore thousand horse; which, together with twenty thousand men that conducted the camels, and took care of the baggage, amounted to one million eight hundred thousand men. His fleet consisted of twelve hundred and seven large ships, and three thousand galleys and transports: on board of all these vessels, there were found to be five hundred and seventeen thousand six hundred and ten men. So that the whole number of sea and land forces, which Xerxes led out of Asia to invade Greece, amounted to two millions three hundred and seventeen thousand six hundred and ten men.

We are told, that, on his passing the Hellespont, to enter Europe, an inhabitant of that country cried out: "O Jupiter, why art thou come to destroy Greece, in the shape of a Persian, and under the name of Xerxes, with all mankind following thee; whereas thy own power is sufficient to do this, without their assistance?" After he had entered Europe, the nations on this side the Hellespont that submitted to him, added to his land forces three hundred thousand more, and two hundred and twenty ships to his fleet, on board of which were twenty-four thousand men. So that the whole number of his forces, when he arrived at Thermopylæ, was two millions six hundred and forty-one thousand six hundred and ten men, without including servants, eunuchs, women, sutlers, and other people of that sort, who were computed to equal the number of the forces: so that the whole multitude of persons that followed Xerxes in this expedition, amounted to five millions two hundred and eighty-three thousand two hundred and twenty. Among these millions of men, there was not one that could vie with Xerxes, either in comeliness or stature, or that seemed more worthy of that great empire. But this is a poor recommendation, when unaccompanied with other qualifications of more sterling worth. Accordingly, Justin, after he has mentioned the number of his troops, emphatically concludes, "but this vast body wanted a head." Besides the subordinate generals of each nation, who commanded the troops of their respective countries, the whole army was under the command of six Persian generals: viz. Mardonius, the son of Gobryus: Triatatæchmes, the son of Artabanus; Smerdones, the son of Otanes (the two latter were cousins to Xerxes;) Masistus, the son of Darius by Atossa; Gerges, the son of Ariazus; and Megabyzus, the son of the celebrated Zopyrus. The ten thousand Persians, who were called the Immortal Band, obeyed no other commander but Hydarnes. The fleet was commanded by four Persian admirals: and likewise the cavalry had their particular generals and commanders.

CHAP. LVIII.

BASALTIC AND ROCKY CURIOSITIES.

_Giant's Causeway--Stonehenge._

GIANT'S CAUSEWAY, IN IRELAND.--The following account is taken from notes of a mineralogical excursion to the Giant's Causeway, by the Rev. Dr. Grierson, as published in the Annals of Philosophy.

"I left (says the Doctor) Colerain on the morning of Sept. 17, in company with a gentleman of that place, whose obligingness, intelligence, hospitality, and kindness, afforded me a most agreeable specimen of the Irish character, and proceeded to Giant's Causeway. The day was charming; and it is not easy for me to express the gratification I felt, as we made our way through a fine and gently varied district, at the idea of having it in my power soon to contemplate in favourable circumstances one of the most stupendous and interesting natural phenomena, that are any where to be seen. From Coleraine to the Causeway is eight miles in a northerly direction, and I could observe no rock on our way, but the trap formation. On crossing the river Bush, at the village called Bushmills, the country begins gradually to rise, and we descry, about two miles before us, a ridge of considerable height, seeming to terminate quite abruptly on the other side. What we perceive is the land side of the precipice of the Giant's Causeway. It seems to have been a hill of basalt, with nearly perpendicular columnar concretions, cut in two, as it were, by a vertical section, and the half of the hill next the sea carried away. On getting in front of this precipice, which you do by a pass on the west side of it, a most stupendous scene presents itself. The precipice, extending for a mile or two along the shore, is in many places quite perpendicular, and often three hundred and fifty and four hundred feet high, consisting of pure columnar basalt, some of the columns fifty feet in perpendicular height, straight and smooth, as if polished with a chisel. In other parts the columns are smaller, inclined, or bent; and a less length of them strikes the eye. From the bottom of this precipice issues, with a gentle slope of about one foot in thirty towards the sea, an immense and surprising pavement, as it were, consisting of the upper ends of the fragments of vertical columns of basalt, that have been left when the seaward half of the basaltic hill was carried off. The ends of these columns are in general fifteen or twenty inches in diameter, some of them of three sides, some four, five, six, seven, eight, or even nine. Five or six sides seem to prevail most. From the bottom of the precipice to the sea at low water, along this pavement or causeway, which, from the artificial appearance it puts on, has doubtless, in a rude age, given name to the place, is a length of seven hundred and thirty feet. It has been observed to proceed into the ocean as far as can be traced by the eye in a calm and clear day. To any person who has seen both this place and Staffa, the idea naturally enough suggests itself, that they are parts of the same once continuous immense bed of columnar basalt.

"There are properly three pavements proceeding into the sea, distinguished by the names of the Great Causeway, the Middle Causeway, and the West Causeway. These are three large gently sloping ridges of the ends of basaltic columns, with depressions between them, covered with large blocks or masses, that seem to have been from time to time detached, and rolled from the precipice. I had no opportunity of perceiving with what rocks the basalt of the Giant's Causeway is connected. I am told conchoidal white lime-stone meets it on both the east and west sides. There is in one place, near the east side of the Great Causeway, a green-stone vein, eight or ten feet wide, intersecting the basalt from north-west to south-east.

"There was now pointed out to us by the guides a very rare and curious phenomenon, and which is particularly interesting, as it has been thought, by those who hold the igneous origin of basalt, to be a confirmation of their doctrine. Nearly opposite to the West Causeway, and within about eighty feet of the top of the cliff, is found to exist a quantity of slags and ashes, unquestionably the production of fire. On ascending to this spot, which can be easily done, I found the slags and ashes deposited in a sort of bed about four feet thick, and running horizontally along the face of the basaltic precipice twenty or thirty feet. The ashes are in general observed to lie undermost, and the slags above them. They are covered with a considerable quantity of earth and stones, which all consist of basalt, are of a large size, some of them three or four feet or more in diameter, and the ashes likewise rest on the same sort of materials. What struck me here was, that these ashes and slags are entirely unconnected with any rock or formation which seems to be _in situ_, or in its original position. They are therefore, in my opinion, distinctly artificial, and nothing more than the remains of some large and powerful fire, which had been kept burning for a long while on the top of this precipice, used either as a signal, or for some other purpose which we cannot now ascertain; and that, owing to the part of the cliff on which the ashes were lying having given way and tumbled down, they have been thus buried beneath the ruins, and there remain.

"A considerable way from the repository of the ashes and slags, and to the east of the Great Causeway, is another curious appearance. Here, in the pure basalt, seventy or eighty feet from the top of the cliff, is a horizontal bed of wood coal, eight feet thick. The coal to all appearance rests immediately on the basalt below, and the ends of perpendicular basaltic columns are seen distinctly to rest on it above. The basalt is not in the least changed by the contact of the coal, nor the coal by that of the basalt. The coal is very beautiful and distinct, and in one place is seen a coalified tree, (if I may use the word,) ten or twelve inches in diameter, running directly in below the basalt.

"Within sight of this spot, and about three hundred yards to the east of it, are the beautifully conspicuous basaltic pillars, forty-five feet long, and vertical, with the longest ones in the middle, and others gradually shortening towards each side, like the columns of an organ. From this appearance they have received the appropriate name of _The Organ_.

"At the bottom of this cliff, by examining and breaking the loose columnar pieces of the rock that have fallen down, we found many fine specimens of calcedony, zeolite, and semi-opal. These occur in cavities in the basalt. Sometimes the cavity is not completely filled with the calcedony or opal; and when that is the case, the empty space is observed to be always the upper part of the cavity, while the rock is _in situ_. Moreover, the surface of the calcedony or opal, next to the empty space, is always found to be flat and horizontal, which would shew that the substance must have been filtered into its situation in a fluid state, and afterwards consolidated."

STONEHENGE,--a celebrated monument of antiquity, stands in the middle of a flat area, near the summit of a hill six miles from Salisbury. It is inclosed by a circular double bank and ditch near thirty feet broad, after crossing which, we ascend thirty yards before we reach the work. The whole fabric consisted of two circles and two ovals. The outer circle is about one hundred and eight feet diameter, consisting, when entire, of sixty stones, thirty uprights, and thirty imposts, of which remain only twenty-four uprights, seventeen standing, and seven down, three and a half feet asunder; and eight imposts. Eleven uprights have their five imposts on them by the grand entrance. These stones are from thirteen to twenty feet high. The lesser circle is somewhat more than eight feet from the inside of the outer one, and consisted of forty lesser stones (the highest six feet,) of which only nineteen remain, and only eleven standing: the walk between these two circles is three hundred feet in circumference. The adytum, or cell, is an oval formed of ten stones, (from sixteen to twenty-two feet high,) in pairs, with imposts, which Dr. Stukeley calls _trilithons_, and above thirty feet high, rising in height as they go round, and each pair separate, and not connected as the outer pair; the highest eight feet. Within these are nineteen smaller single stones, of which only six are standing. Three of the five trilithons at the west end fell flat westward, levelling also in their descent, a stone of the second circle that stood in the line of their precipitation, on the 3d of January, 1797. At the upper end of the adytum is the altar, a large slab of blue coarse marble, twenty inches thick, sixteen feet long, and four broad; pressed down by the weight of the vast stones that have fallen upon it. The whole number of stones, uprights and altar, is exactly one hundred and forty. The stones are far from being artificial, but were most probably brought from those called the Grey Weathers, on Marlborough Downs, fifteen or sixteen miles off; and if tried with a tool, they appear of the same hardness, grain, and colour, generally reddish. The heads of oxen, deer, and other beasts, have been found on digging in and about Stonehenge; and human bones in the circumjacent barrows. There are three entrances from the plain to this structure, the most considerable of which is from the north-east, and at each of them were raised, on the outside of the trench, two huge stones, with two smaller within, parallel to them.

It has long been a dispute among the learned, by what nation, and for what purpose, these enormous stones were collected and arranged. The first account of this structure we meet with, is in Geoffrey of Monmouth, who, in the reign of King Stephen, wrote the History of the Britons, in Latin. He tells us, that it was erected by the counsel of Merlin, the British enchanter, at the command of Aurelius Ambrosius, the British king, in memory of four hundred and sixty Britons, who were murdered by Hengist the Saxon. The next account is that of Polydore Virgil, who says that the Britons erected this as a sepulchral monument of Boadicea, the famous British queen. Inigo Jones is of opinion, that it was a Roman temple, from a stone sixteen feet long, and four broad, placed in an exact position to the east, altar-fashion. Mr. Charlton attributed it to the Danes, who where two years masters of Wiltshire: a tin tablet, on which were some unknown characters, supposed to be Runic, was dug up near it, in the reign of Henry VIII. but is lost.

Its common name, Stonehenge, is Saxon, and signifies a Stone Gallows, to which these stones, having transverse imposts, bear some resemblance. It is also called, in Welsh, _Choir Gawr_, or the Giant's Dance. Mr. Grose thinks that Dr. Stukeley has completely proved this structure to have been a British temple, in which the Druids officiated. He supposes it to have been the metropolitan temple of Great Britain, and translates the words _choir gawr_, the great choir, or temple. Mr. Bryant is of opinion, that it was erected by a colony of Cuthites, probably before the time of the Druids; because it was usual with them to place one vast stone upon another, for a religious memorial; and these they often placed so equally, that a breath of wind would sometimes make them vibrate. Of such stones, one remains in the pile of Stonehenge. The ancients distinguished stones erected with a religious view, by the name of Amber; by which was signified any thing solar and divine. The Grecians called them _petræ ambrosiæ_. Stonehenge, according to Mr. Bryant, is composed of these amber stones: hence the next town is denominated Ambresbury; not from a Roman Ambrosius, but from the _ambrosia petræ_, in whose vicinity it stood. Some of these were Rocking Stones; and there was a wonderful monument of this sort near Penzance, in Cornwall, which still retains the name of Main-amber, or the Sacred Stones. Such a one is mentioned by Apollonius Rhodius, supposed to have been raised in the time of the Argonauts, in the island of Tenos, as the monument of the two-winged sons of Boreas, slain by Hercules; and there are others in China, and other countries.

CHAP. LIX.

CURIOSITIES RESPECTING THE VARIOUS CUSTOMS OF MANKIND.

_Curious Demonstrations of Friendship--Singularities of different
Nations in Eating--Female Beauty and Ornaments--Various Modes of
Salutation--Maiden--Lady of the Lamb--Curious Custom respecting
Catching a Hare--Extraordinary Ancient Custom._

----------------------------Customs,
Though they be never so ridiculous,
Nay, let e'm be unmanly, yet are follow'd.
_Shakspeare._

CURIOUS DEMONSTRATIONS OF FRIENDSHIP.--The demonstrations of friendship in a rude state have a savage and gross character, which it is not a little curious to observe. The Tartars pull a man by the ear to press him to drink, and they continue tormenting him till he opens his mouth; and when they have accomplished their object, they clap their hands and dance before him.

No customs seem more ridiculous, than those practised by a Kamtschadale, when he wishes to make another his friend. He first invites him to his hut to eat. If the invitation is accepted, the host and his guest strip themselves in a cabin, which is heated to an uncommon degree. While the guest devours the food with which they serve him, the other continually stirs the fire. The stranger must bear the excess of the heat, as well as of the repast. He discharges the food from his stomach ten times before he will yield; but at length, obliged to acknowledge himself overcome, he begins to compound matters. He purchases a moment's respite by a present of clothes or dogs; for his host threatens to heat the cabin, and to oblige him to eat till he dies. The stranger has the right of retaliation allowed to him: he treats the other in the same manner, and exacts the same presents. Should his host not accept the invitation of his guest, whom he has so handsomely regaled, he would come and inhabit his cabin, till he had obtained from him the presents he had in so singular a manner given to him.

For this extravagant custom a curious reason has been alleged. It is meant to put the person to a trial, where friendship is sought. The Kamtschadale, who is at the expense of the fires and the repast, is desirous to know if the stranger has the strength to support pain with him, and if he is generous enough to share with him some part of his property. While the guest is employed on his meal, he continues heating the cabin to an insupportable degree, and, as a last proof of the stranger's constancy and attachment, he exacts more clothes and more dogs. The host passes through the same ceremonies in the cabin of the stranger; and he shews in his turn, with what degree of fortitude he can defend his friend.--It is thus the most singular customs would appear simple, if it were possible for the philosopher to contemplate them on the spot.

As a distinguishing mark of esteem, two friendly Negroes of Ardra drink out of one cup at the same time. The king of Loango eats in one house, and drinks in another. A Kamtschadale kneels before his guest; he cuts an enormous slice from a sea-calf; he crams it entire into the mouth of his friend, furiously crying out, _Tana!_ (There!) and cutting away what hangs about his lips, snatches and swallows it with avidity.

SINGULARITIES OF DIFFERENT NATIONS IN EATING.--The Maldivian islanders eat alone. They retire into the most hidden parts of their houses; when they draw down the cloths that serve as blinds to their windows, that they may eat unobserved. This custom probably arises from the savage, in the early periods of society, concealing himself to eat, from a fear that another with as sharp an appetite, but possessing more bodily strength than himself, should come and ravish his meal from him. The powerful ideas of witchcraft, too, are widely spread among barbarians; and they are not a little fearful that some incantation may be made use of while devouring their victuals.

In noticing the solitary meal of the Maldivian islander, another reason may be alleged for this misanthropical repast. They never will eat with any one who is inferior to them in birth, in riches, or in dignity; and as it is a difficult matter to settle this equality, they are condemned to lead this unsociable life.

On the contrary, the islanders of the Philippines are remarkably sociable. Whenever one of them finds himself without a companion to partake of his meal, he runs till he meets with one; and we are assured, that, however keen his appetite may be, he ventures not to satisfy it without a guest.

The tables of the rich Chinese shine with a beautiful varnish, and are covered with silk carpets very elegantly worked. They do not make use of plates, or knives and forks: every guest has two little ivory or ebony sticks, which he handles very adroitly.

The Otaheiteans, who are lovers of society, and very gentle in their manners, feed separately from each other. At the hour of repast, the members of each family divide; two brothers, two sisters, and even husband and wife, father and mother, have each their respective basket.

They place themselves at the distance of two or three yards from each other; they turn their backs to their companions, and take their meal in profound silence.

Various are the opinions and customs of mankind with respect to FEMALE BEAUTY AND ORNAMENTS,--as will be perceived from the following prejudices of different nations.

The ladies in Japan gild their teeth; and those of the Indies paint them red. The blackest teeth are esteemed the most beautiful in Guzerat, and in some parts of America. In Greenland the women colour their faces with blue and yellow; and a Muscovite lady would consider her beauty incomplete, unless she were plastered over with paint, however prodigal nature may have been in her gifts. The Chinese must have their feet as diminutive as those of the she-goats, and to render them thus, their youth is passed in tortures. In ancient Persia, an aquiline nose was often thought worthy of the crown; and if there was any competition between two princes, the people generally went by this criterion of majesty. In some countries, the mothers break the noses of their children; and others press the head between two boards, that it may become square. The modern Persians have a strong aversion to red hair: the Turks, on the contrary, are warm admirers of it. The Indian beauty is thickly smeared with bear's fat; while the female Hottentot regrets not the absence of silks and wreaths of flowers, if she can but receive from the hand of her lover the warm entrails and reeking tripe of animals he has just slaughtered, that she may deck herself with these enviable ornaments.

In China, small eyes are liked; and the girls are continually plucking their eyebrows, that they may be small and long. The Turkish women dip a gold brush in the tincture of a black drug, which they pass over their eyebrows. This is too visible by day, but it looks shining by night. They also tinge their nails with a rose colour.

An ornament for the nose appears to us perfectly unnecessary. The Peruvians, however, think otherwise; and they hang on it a weighty ring, the thickness of which is regulated by the rank of their husbands. The custom of boring the nose, as our ladies do their ears, is very common in several nations. Through the perforation are hung various materials; such as green crystal, gold, stones, a single and sometimes a great number of gold rings, which become at times rather troublesome to them.

The female head-dress is carried in some countries to singular extravagance. The Chinese fair carries on her head the figure of a certain bird. This bird is composed of copper or of gold, according to the quality of the person: the wings spread out, fall over the front of the head-dress, and conceal the temples; the tail, long and open, forms a beautiful tuft of feathers; the beak covers the top of the nose; the neck is fastened to the body of the artificial animal by a spring, that it may the more freely play, and tremble at the slightest motion.

The extravagance of the Myantses is far more ridiculous than the above. They carry on their heads a slight board, rather longer than the foot, and about six inches broad: with this they cover their hair, and seal it with wax. They cannot lie down, nor lean, without keeping the neck very straight; and the country being very woody, it is not uncommon to find them with their head-dress entangled in the trees. Whenever they comb their hair, they pass an hour by the fire in melting the wax; but this combing is only performed once or twice a year.

To this curious account, extracted from Duhalde, we must join that of the inhabitants of the land of Natal. They wear caps or bonnets, from six to ten inches high, composed of the fat of oxen. They then gradually anoint the head with a purer grease, which mixing with the hair, fastens these bonnets for their lives.

The reader will be amused with the following account of THE VARIOUS MODES OF SALUTATION.--When men, says the compiler of _L'Esprit des Usages et des Coutumes_, salute each other in an amicable manner, it signifies little whether they move a particular part of the body, or practise a particular ceremony. In these actions there must exist different customs. Every nation imagines it employs the most reasonable ones. This infinite number of ceremonies may be reduced to two kinds; to reverences or salutations, and to the touch of some part of the human body. Modes of salutation have very different characters, and it is not uninteresting to examine their shades. Many display a refinement of delicacy; while others are remarkable for their simplicity, or sensibility.

The islanders near the Philippines take the hand or foot of him they salute, and with it they gently rub their face. The Laplanders apply their nose strongly against that of the persons they salute. Dampier says, that at New Guinea they are satisfied in placing on their heads the leaves of trees, which have ever passed for symbols of friendship and peace. Other salutations are very incommodious: it requires great practice to enable a man to be polite in an island in the straits of the Sound. Houtman tells us, "they raised his left foot, which they passed gently over the right leg, and thence over his face." The inhabitants of the Philippines bend their bodies very low, in placing their hands on their cheeks, and raising at the same time one foot in the air, with their knee bent. An Ethiopian takes the robe of another, and ties it about his own waist, so that he leaves his friend half naked. This custom of undressing takes other forms: sometimes men place themselves naked before the person whom they salute, to show their humility, and that they are unworthy of a covering in his presence. This was practised before Sir Joseph Banks, when he received the visit of two Otaheitan ladies. Their innocent simplicity did not appear immodest in the eyes of the _virtuoso_. Sometimes they only undress partially. The Japanese only take off a slipper; the people of Arracan their sandals in the street, and their stockings in the house. The grandees of Spain claim the right of appearing covered before the king, to shew that they are not so much subjected to him as the rest of the nation.

Snelgrave gives an odd representation of the embassy which the king of Dahomy sent to him. The ceremonies of salutations consisted in the most ridiculous contortions. When two negro monarchs visit, they salute by snapping three times the middle finger. Barbarous nations frequently imprint on their salutations their character. When the inhabitants of Carmena (says Athenæus) would shew a peculiar mark of esteem, they breathed a vein, and presented for the beverage of their friend the blood as it issued. The Franks tore hair from their head, and presented it to the person whom they saluted. The slave cut his hair, and offered it to his master. The Chinese are singularly affected in their personal civilities: they even calculate the number of their reverences. The men move their hands in an affectionate manner, while they are joined together on their breast, and bow their head a little. If two persons meet after a long separation, they both fall on their knees and bend their faces to the earth, and this they repeat two or three times. They substitute artificial ceremonies for natural actions. Their expressions mean as little as their ceremonies. If a Chinese is asked how he finds himself in health? He answers, "Very well, thanks to your abundant felicity." If they would tell a man that he looks well, they say, "Prosperity is painted on your face;" or, "Your air announces your happiness." All these and many other answers are prescribed by the Chinese academy of compliments. There are determined the number of bows, the expressions to be employed, the genuflections, and the inclinations to be made to the right or left hand, the salutations of the master before the chair, where the stranger is to be seated, for he salutes it most profoundly, and wipes the dust away with the skirts of his robe. The lower class of people are equally nice in these punctilios; and ambassadors pass forty days in practising them before they can appear at court. A tribunal of ceremonies has been erected, and every day very odd decrees are issued, to which the Chinese most religiously submit. The marks of honour are frequently arbitrary: to be seated, with us, is a mark of repose and familiarity; to stand up, that of respect. There are countries, however, in which princes will only be addressed by persons who are seated, and it is considered as a favour to be permitted to stand in their presence. This custom prevails in despotic countries: a despot cannot suffer, without disgust, the elevated figure of his subjects; he is pleased to bend their bodies with their genius; his presence must lay those who behold him prostrate on the earth; he desires no eagerness, no attention; he would only inspire terror.

We shall next give an account of THE MAIDEN.--This term is applied to an ancient English custom, or, more properly, to an instrument for beheading criminals; of the use and form of which Mr. Pennant gives the following account: "It seems to have been confined to the limits of the forest of Hardwick, or the eighteen towns and hamlets within its precincts. The time when this custom took place is unknown; whether Earl Warren, lord of this forest, might have established it among the sanguinary laws then in use against the invaders of the hunting rights, or whether it might not take place after the woollen manufactures at Halifax began to gain strength, is uncertain. The last is very probable, for the wild country around the town was inhabited by a lawless set, whose depredations on the cloth-tenters might soon stifle the efforts of infant industry. For the protection of trade, and for the greater terror of offenders by speedy execution, this custom seems to be established, so as at last to receive the force of law, which was 'That if a felon be taken within the liberty of the forest of Hardwick, with goods stolen out, or within the said precincts, either handhaband, backberand, or confessioned, to the value of thirteen-pence-halfpenny, he shall, after three market days, or meeting days, within the town of Halifax, next after such his apprehension, and being condemned, be taken to the gibbet, and there have his head cut from his body.' The offender had always a fair trial; for as soon as he was taken, he was brought to the lord's bailiff, at Halifax: he was then exposed to the three markets, (which here were held thrice in a week,) placed in the stocks, with the goods stolen on his back, or, if the theft was of the cattle kind, they were placed by him; and this was done both to strike terror into others, and to produce new informations against him.

"The bailiff then summoned four freeholders of each town within the forest, to form a jury. The felon and prosecutors were brought face to face; and the goods, the cow, or horse, or whatsoever was stolen, produced. If he was found guilty, he was remanded to prison, had a week's time allowed for preparation, and then was conveyed to this spot, where his head was struck off with this machine. I should have premised, that if the criminal, either on apprehension, or in the way of execution, should escape out of the limits of the forest, (part being close to the town,) the bailiff had no further power over him; but if he should be caught within the precincts at any time after, he was immediately executed on his former sentence.

"This privilege was very freely used during the reign of Elizabeth; the records before that time are lost. Twenty-five suffered in her reign, and at least twelve from 1623 to 1650; after which, I believe, the privilege was no more exerted.

"This machine of death is now destroyed; but I saw one of the same kind in a room under the parliament-house at Edinburgh, where it was introduced by the regent Morton, who took a model of it as he passed through Halifax, and at length suffered by it himself. It is in form of a painter's easel, and about ten feet high: at four feet from the bottom is a cross bar, on which the felon lays his head, which is kept down by another placed above. In the inner edges of the frames are grooves; in these is placed a sharp axe, with a vast weight of lead, supported at the very summit with a peg: to that peg is fastened a cord, which the executioner cutting, the axe falls, and does the affair effectually, without suffering the unhappy criminal to undergo a repetition of strokes, as has been the case in the common method. I must add, that if the sufferer is condemned for stealing a horse or a cow, the string is tied to the beast, which, on being whipped, pulls out the peg, and becomes the executioner." This apparatus is now in possession of the Scottish Antiquarian Society.

LADY OF THE LAMB.--At Kidlington, in Oxfordshire, there is a custom, that on the next Monday after Whitsun-week, there is a fat live lamb provided, and the maids of the town, having their thumbs tied behind them, run after it; and she that with her mouth takes and holds the lamb, is declared Lady of the Lamb,--which being dressed by the butcher, with the skin hanging on, is carried on a long pole before the lady and her companions to the green, attended with music, and a morisco-dance of men, and another of women, where the rest of the day is spent in dancing, mirth, and merry glee. The next day the lamb is part baked, boiled, and roasted, for the lady's feast; where she sits majestically, at the upper end of the table, and her companions with her, with music and other attendants, which ends the ceremony.

The following is a CURIOUS CUSTOM RESPECTING CATCHING A HARE.--They have an ancient custom at Coleshill, in the county of Warwick, that if the young men of the town can catch a hare, and bring it to the parson of the parish, before ten of the clock on Easter Monday, the parson is bound to give them a calf's head, and an hundred of eggs for their breakfast, and a groat in money.

This chapter concludes with an account of an EXTRAORDINARY ANCIENT CUSTOM.--A court, called Lawless Court, is held annually on Kingshill, at Rochford, in Essex, on Wednesday morning next after Michaelmas-day, at cock-crowing, at which court the whole of the business is transacted in a whisper; no candle is allowed in the court, nor any pen and ink, but the proceedings are written with a piece of charcoal; and he that holds suit and service there, and does not appear, forfeits double the amount of his rent to the lord of the manor This court is mentioned by Camden, who says, "the servile attendance was imposed on the tenants for conspiring at the like unseasonable time to raise a commotion." It belongs to the honour of Raleigh, and is called Lawless, because held at an unlawful hour, or, _quia dicta sine lege_.

CHAP. LX.

CURIOSITIES RESPECTING THE CUSTOMS OF MANKIND.--(_Continued._)

_Marriage Ceremonies of different Nations--Marriage Custom of the
Japanese--Bacon Flitch Custom at Dunmow, Essex--On the Origin of Rings
in general--Matrimonial Ring--Extraordinary Marriage
Custom--Hand-Fasting._

Tho' fools spurn Hymen's gentle pow'rs,
They who improve his golden hours,
By sweet experience know,
That marriage, rightly understood,
Gives to the tender and the good
A paradise below.
_Cotton._

MARRIAGE CEREMONIES OF DIFFERENT NATIONS.--Marriage ceremonies vary in different countries, and at different times. Where the practice is to purchase a wife, whether among savages, or among luxurious people in hot climates, payment of the price completes this marriage, without any other ceremony. Other ceremonies, however, are sometimes practised. In old Rome, the bride was attended to the bridegroom's house, with a female slave carrying a distaff and a spindle, importing that she ought to spin for the family. Among the savages of Canada, and of neighbouring countries, a strap, a kettle, and a faggot, are put in the bride's cabin, as symbols of her duty, viz. to carry burdens, to dress victuals, and to provide wood. On the other hand, the bride, in token of her slavery, takes her axe, cuts wood, bundles it up, and lays it before the door of the bridegroom's hut. All the salutation she receives is, "It is time to go to rest." The inhabitants of Sierra Leone, on the coast of Africa, have in all their towns a boarding-school, where young ladies are educated for a year, under the care of a venerable old gentleman. When their education is completed, they are carried in their best attire to a public assembly; which may be termed a matrimonial market, because there young men convene to make a choice. Those who fit themselves to their fancy pay the dowry; and, over and above, reward the old superintendant for his extraordinary care in educating the bride. In the island of Java, the bride, in token of subjection, washes the bridegroom's feet; and this is a capital ceremony. In Russia, the bride presents to the bridegroom a bundle of rods, to be used against her when she deserves to be chastised; and at the same time she pulls off his boots. Very different were the manners of Peru before the Spanish conquest. The bridegroom carried shoes to the bride, and put them on with his own hands; but there, purchasing wives is unknown. Marriage ceremonies in Lapland are directed by the same principle. It is the custom there, for a man to make presents to his children of rein-deer; and young women who have a large stock of these animals, have lovers in plenty. A young man looks for such a wife at a fair, or at a meeting for paying taxes. Being solicitous, in particular, to have an eloquent pleader, he carries to the house of the young woman some of his relations. They are all admitted except the lover, who must wait till he be called in. After drinking some spirits, brought with them for the purpose, the spokesman addresses the father in humble terms, bowing the knee, as if he were introduced to a prince. He styles him the worshipful father, the high and mighty father, the best and most illustrious father, &c.

The marriage ceremonies among the Hottentots are of a singular nature. After all matters are adjusted among the old people, the young couple are shut up by themselves; and pass the night in struggling for superiority, which proves a very serious work, where the bride is reluctant. If she persevere to the last without yielding, the young man is discarded; but, if he prevail, which commonly happens, the marriage is completed by another ceremony, no less singular. The men and women squat on the ground in different circles, the bridegroom in the centre of one, and the bride in the centre of another, where ceremonies of a most indelicate nature take place. The ceremonies among the present Greeks are no less remarkable. Among other particulars, the bridegroom and bride walk three rounds; during which they are kicked and cuffed heartily. Tournefort adds, that he only and his companions forbore to join in the ceremony; which was ascribed to their rusticity, and ignorance of polite manners. Marriage ceremonies among the Kamtschadales are extremely whimsical. A young man, after making his proposals, enters into the presence of his intended father-in-law. If he prove agreeable, he is admitted to the trial of the touch. The young woman is swaddled up in leathern thongs, and in that condition is put under the guard of some old women. Watching every opportunity of a slack guard, he endeavours to uncase her, in order to touch what is always the most concealed. The bride must resist, in appearance at least; and therefore cries out for her guards, who fall with fury on the bridegroom, tear his hair, scratch his face, and act in violent opposition. The attempts of the lover sometimes prove unsuccessful for months; but the moment the touch is achieved, the bride testifies her satisfaction, by pronouncing the word _Ni_, _Ni_, with a soft and loving voice. The next night they associate together without any opposition.

One marriage ceremony among the island negroes is singular. As soon as preliminaries are adjusted, the bridegroom, with a number of his companions, set out at night, and surround the house of the bride, as if intending to carry her off by force. She and her female attendants, pretending to make all possible resistance, cry aloud for help, but no person appears. This resembles strongly a marriage ceremony that is, or was, customary in Wales. On the morning of the wedding-day, the bridegroom, accompanied with his friends on horseback, demands the bride. Her friends, who are likewise on horseback, give a positive refusal; upon which a mock scuffle ensues. The bride, mounted behind her nearest kinsman, is carried off, and is pursued by the bridegroom and his friends, with loud shouts. It is not uncommon on such an occasion to see two or three hundred sturdy Cambro-Britons riding at full speed, crossing and jostling, to the no small amusement of the spectators. When they have fatigued themselves and their horses, the bridegroom is suffered to overtake his bride. He leads her away in triumph, and the scene is concluded with feasting and festivity. The same marriage ceremony was usual in Muscovy, Lithuania, and Livonia, as reported by Olaus Magnus.

MARRIAGE CUSTOM OF THE JAPANESE.--A very singular custom at the marriages of the Japanese, is, that the teeth of the bride are made black by some corrosive liquid. The teeth remain black ever after, and serve to shew that a woman is married, or a widow. Another circumstance is, at the birth of every child, to plant a tree in a garden or court-yard, which attains its full growth in as many years as a man requires to be mature for the duties of marriage. When he marries, the tree is cut down, and the wood is made into chests and boxes, to contain the clothes and other things which are made for the new-married couple.

The Japanese may marry as often as they please: marriages with sisters are prohibited, but they can marry any other relative.

BACON FLITCH CUSTOM AT DUNMOW, ESSEX.--Many persons who are so often jocular about a certain "Flitch of Bacon," with those who are supposed to be in a much happier state than themselves, are not always familiar with the origin of this institution, and with the whimsical rhyming oath to be taken with the flitch. Old Fuller has preserved it, in his very scarce work of the Worthies; and it will probably amuse those who have more wit than reading on this occasion.

The celebrated flitch of bacon of Dunmow, in Essex, which can only be claimed, without perjury, by a select few in the married state, was a jocular institution by the monks of a monastery, in the priory of Dunmow, in Essex. Fuller observes, that these mortified men would be mirthful at times, as hereby may appear.--

"Any person from any part of England, coming hither, and humbly kneeling on two stones at the church door (which are yet to be seen,) before the priory or convent, might demand a gammon or flitch of bacon, upon the solemn taking of the prescribed oath."

The following is a copy of the register of the form and ceremony observed on a claim made more than a century ago, to this flitch of bacon, by William Parsley, of Much-Easton, and Jane, his wife.

Dunmow, Nuper.--"At a court baron of the Priorat' right worshipful Sir Thomas May, knight, there holden upon Friday the seventh of June, in the thirteenth year of the reign of our sovereign Lord William III. by the grace of God, &c. and in the year of our Lord, 1701, before Thomas Wheeler, gent steward of the said manor. It is thus enrolled:--

{"ELIZABETH BEAUMONT, spinster,}
{HENRIETTA BEAUMONT, spinster, }
Homage. {ANNABELLA BEAUMONT, spinster, } Jurat.
{JANE BEAUMONT, spinster, }
{MARY WHELER, spinster, }

"Be it remembered, that at this court, in full and open court, it is found, and presented by the homage aforesaid, that William Parsley, of Much-Easton, in the county of Essex, butcher, and Jane his wife, have been married for the space of three years the last past, and upward; and it is likewise found, presented, and adjudged, by the homage aforesaid, that the said William Parsley, and Jane his wife, by means of their quiet, peaceable, tender, and loving cohabitation, for the space of time aforesaid, (as appears by the said homage,) are fit and qualified persons to be admitted by the court to receive the ancient and accustomed oath, whereby to entitle themselves to have the bacon of Dunmow delivered unto them, according to the custom of the manor.

"Whereupon, at this court, in full and open court, came the said William Parsley, and Jane his wife, in their proper persons, and humbly prayed, they might be admitted to take the oath aforesaid; whereupon the said steward, with the jury, suitors, and other officers of the court, proceeded, with the usual solemnity, to the ancient and accustomed place for the administration of the oath and receiving the gammon aforesaid, (that is to say) the two great stones lying near the church door, within the said manor; where the said William Parsley, and Jane his wife, kneeling down on the said two stones, and the said steward did administer unto them the above-mentioned oath in these words, or to this effect following, viz.

You do swear by custom of confession.
That you ne'er made nuptial transgression;
Nor since you were married man and wife,
By household brawls, or contentious strife,
Or otherwise, in bed or at board,
Offended each other in deed or in word;
Or in a twelve months' time and a day,
Repented not in thought any way;
Or since the church clerk said Amen,
Wish'd yourselves unmarried again;
But continue true, and in desire
As when you join'd hands in holy quire.

"And immediately thereupon, the said William Parsley, and Jane his wife, claiming the same gammon of bacon, the court pronounced the sentence for the same, in these words, or to the effect following:

Since to these conditions, without any fear,
Of your own accord you do freely swear,
A whole gammon of bacon you do receive,
And bear it away with love and good leave,
For this is the custom of Dunmow well known;--
Though the pleasure be ours, the bacon's your own.

"And accordingly a gammon of bacon was delivered unto the said William Parsley, and Jane his wife, with the usual solemnity.

"Examined per Thomas Wheeler, steward. The same day a gammon was delivered to Mr. Reynolds, steward to Sir Charles Barington, of Hatfield, Broad Oak."

THE ORIGIN OF RINGS IN GENERAL.--The origin of rings, their matter and uses, together with the supposed virtue of the precious stones set in them, afford a subject well deserving the notice of the curious. According to the accounts of the heathen mythology, Prometheus, who in the first times had discovered a great number of secrets, having been delivered from the chains by which he was fastened to Mount Caucasus for stealing fire from heaven; in memory or acknowledgment of the favour he received from Jupiter, made himself, of one of those chains, a ring, in whose collet he represented the figure of part of the rock where he had been detained, or rather, as Pliny says, set in it a bit of the same rock, and put it on his finger. This was the first ring, and the first stone. But we otherwise learn that the use of rings is very ancient, and that the Egyptians were the first inventors of them; which seems confirmed by the history of Joseph, who, as we read in Genesis, chap. xli. for having interpreted Pharaoh's dream, received not only his liberty, but was rewarded with this prince's ring, and the superintendency of Egypt. Josephus, in the third book of the Jewish Antiquities, says, the Israelites had the use of them after passing the Red Sea, because Moses, on his return from Mount Sinai, found that they had forged the golden calf from their wives' rings. The same Moses (which was upwards of four hundred years before the wars of Troy) permitted the priests to have established the use of gold rings, enriched with precious stones. The high-priest wore upon his ephod, which was a kind of camaieu, rings, that served him as clasps; a large emerald was set, and engraved with mysterious names. The ring he wore on his finger was of estimable value and celestial virtue. Had not Aaron, the high priest of the Hebrews, a ring on his finger, whereof the diamond, by its virtue, operated prodigious things? for it changed its vivid lustre into a dark colour, when the Hebrews were to be punished by death for their sins: when they were to fall by the sword, it appeared of a blood colour; if they were innocent, it sparkled as usual. It is observable, that the ancient Hebrews used rings in the time even of the war of Troy. Queen Jezebel, to destroy Nabath, as it is related in the first book of Kings, made use of the ring of Ahab, king of the Israelites, her husband, to seal the counterfeit letters that ordered the death of that unfortunate man. Did not Judah, as mentioned in the thirty-eighth chapter of Genesis, deceive his daughter-in-law Tamar, (who had disguised herself,) by giving her his ring and bracelets as a pledge of the faith he had promised her? Though Homer is silent in regard to rings both in his Iliad and Odyssey, they were, notwithstanding, used in the time of the Greeks and Trojans; and it is from them that several other nations received them. The Lacedemonians, as related by Alexander ab Alexandro, pursuant to the orders of their king Lycurgus, had only iron rings, despising those of gold; probably because their king was willing thereby to retrench luxury, and discourage the use of effeminate ornaments among his subjects, as inconsistent with the manly plainness of Spartan virtue.