16. The violence of terror or fright, alters all the parts of the face; the eyebrow rises in the middle; its muscles are marked, swelled, pressed one against the other, and sunk towards the nose, which draws up as well as the nostrils; the eyes are very open; the upper eyelid is hid under the eyebrow; the white of the eye is encompassed with red; the eyeball fixes toward the lower part of the eye; the lower part of the eyelid swells and becomes livid; the muscles of the nose and checks swell, and these last terminate in a point toward the sides of the nostrils; the mouth is very open, and its corners very apparent; the muscles and veins of the neck stretched; the hair stands on end; the colour of the face, that is, the end of the nose, the lips, the ears, and round the eyes, is pale and livid; and all ought to be strongly marked.

17. The effects of anger show its nature. The eyes become red and inflamed; the eyeball is staring and sparkling; the eyebrows are sometimes elevated and sometimes sunk down equally: the forehead is very much wrinkled, with wrinkles between the eyes; the nostrils are open and enlarged: the lips pressing against one another, the under one rising over the upper one, leaves the corners of the mouth a little open, making a cruel and disdainful grin.

18. Hatred and jealousy wrinkles the forehead; the eyebrows are sunk down and knit; the eyeball is half bid under the eyebrows, which turn towards the object; it should appear full of fire, as well as the white of the eye and the evelid; the nostrils are pale, open, more marked than ordinary, and drawn backward so as to make wrinkles in the cheeks; the mouth is so shut as to show the teeth are closed; the corners of the mouth are drawn back and very much sunk; the muscles of the jaw appear sunk; the colour of the face is partly inflamed and partly yellowish; the lips pale or livid.

19. As despair is extreme, its motions are so likewise; the forehead wrinkles from the top to the bottom; the eyebrows bend down over the eyes, and press one another on the sides of the nose; the eye seems to be on fire, and full of blood; the eyeball is disturbed, hid under the eyebrow, sparkling and unfixed; the eyelid is swelled and livid; the nostrils are large, open, and lifted up; the end of the nose sinks down; the muscles, tendons, and veins, are swelled and stretched; the upper part of the cheeks is large, marked, and narrow towards the jaw; the mouth drawn backwards is more open at the sides than in the middle; the lower lip is large and turned out; they gnash their teeth; they foam; they bite their lips, which are pale; as in the rest of the face; the hair is straight and stands on end.

PASSION Flower. See PASSIFLORA, BOTANY In

Obedience,

In grammar, the verb or word that expresses this passion Passive is termed a passive verb: which, in the learned languages, has a peculiar termination; as amor, doccor, &c. Passive in Latin; that is an r is added to the actives, amo, doceo: and, in the Greek, the inflection is made by changing into qua; as Tuzla, τUnloμAI, &c. But in the modern languages, the passive inflection is performed by means of auxiliary verbs, joined to the participle of the past tense; as, "I am praised," in Latin laudor, and in Greek aμ; or, "I am loved"" in Latin amor, and in Greek piqua. Thus it appears that the auxiliary verb am, serves to form the passives of English verbs: and the same holds of the French; as, Je suis loué, "I am praised;" j'ai eté loué, "I have been praised, &c. See GRAMMAR.

PASSIVE Title, in Scots Law. See LAW, Part III. No clxxx. 30.

PASSIVE Obedience, a political doctrine which has been much misrepresented, and is, of course, very obnoxious to the friends of freedom. Some nonjurors, in the end of the last and in the beginning of the passing century, imagining that monarchy is the only lawful form of government, and that hereditary monarchy is the only lawful species of that government, have coupled with passive obedience the ridiculous notion of a divine, hereditary, indefeasible right of certain families to govern with despotic sway all other families of the same nation. The absurdity of this notion needs not to be dwelt upon; but it may not be improper, to observé, that it has nothing to do with passive obedience.

As taught by the ablest reasoners, who think that they are supported by the holy scripture, passive obedience is as much a duty under republican as under monarchical governments; and it means no more, but that private individuals are bound by the most solemn moral ties not to resist the supreme power wheresoever placed in any nation. The supreme power can only be the legislature; and no man or body of men, who have not the power of enacting and abrogating laws can, on this principle, claim passive obedience from any subject. Whether the principle be well or ill founded, the absurdity which commonly attaches to the phrase passive obedience, originates from the mistaken loyalty of the adherents of the house of Stuart, who to aggravate the illegality of the revolution, were wont to represent James II. as supreme over both houses of parliament, and of course over all law. That such reveries were foolish, we need no farther evidence than the statutebook, which shows, that in the office of legislation, the king, lords, and commons, are co-ordinate; and that when any one of these powers shall take upon itself to counteract the other two, the duty of passive obedience will oblige the subject to support the legislature. That resistance to the legislature, if lawful on any occasion, can be so only to oppose the most violent tyranny, has been shown by Mr Hume with great cogency of argument, and is indeed a proposition self-evident. That it can never be lawful on any occasion, Bishop Berkeley endeavoured to prove by a chain of reasoning which it would be difficult to break. We enter not into the controversy, but refer our readers to Hume's Essays, and Berkeley's Passive Obedience and Nonresistance, or, as it was intitled by a late editor, The Measure of Submission to Civil Government. We shall only observe, that there is a great difference between E active

Passive active and passive obedience; and that many who conObedience sider themselves as bound on no account whatever to resist the supreme power, would yet suffer death rather Passover. than do an immoral action in obedience to any law of earthly origin.

PASSIVE Prayer, among the mystic divines, is a total suspension or ligature of the intellectual faculties; in virtue whereof, the soul remains of itself, and as to its own power, impotent with regard to the producing of any effects. The passive state, according to Fenelon, is only passive in the same sense as contemplation is, i. e. it does not exclude peaceable, disinterested acts, but only unquiet ones, or such as tend to our own interest. In the pasive state, the soul has not properly any activity, and sensation, of its own: it is a mere infinite flexibility of the soul, to which the feeblest impulse of grace gives motion.

PASSOVER, a solemn festival of the Jews, instituted in commemoration of their coming out of Egypt; because the night before their departure, the destroying angel, who put to death the first-born of the Egyptians, passed over the houses of the Hebrews without entering therein, because they were marked with the blood of the lamb which was killed the evening before, and which for this reason was called the paschal lamb. This feast was called pascha by the old Greeks and Romans; not we presume from xarxa, "I suffer," as Chrysostom, Irenæus, and Tertullian, suppose, but from the Hebrew word pesah, passage, leap. The following is what God ordained concerning the passover of the Jews, (Exod. xii.). The month of the coming forth from Egypt was looked upon from this time to be the first month of the sacred or ecclesiastical year, and the fourteenth day of this month, between the two vespers, that is, between the sun's decline and his setting or rather, according to our manner of reckoning, between two o'clock in the afternoon and six o'clock in the evening at the equinox, they were to kill the paschal lamb, and to abstain from leavened bread. The day following being the fifteenth, counting from six o'clock of the foregoing evening, which concluded the fourteenth, was the grand feast of the passover, which continued seven days. But it was only the first and the seventh day that were solemn. The lamb that was killed ought to be without any defect, a male, and yeaned that year. If no lamb could be found, they might take a kid. They killed a lamb or a kid in every family; and if the number of those that lived in the house was not sufficient to eat a lamb, they might join two houses together. With the blood of the paschal lamb they sprinkled the door posts and lintel of every house, that the destroying angel, at the sight of the blood, might pass over them, and save the Hebrew children. They were to eat the lamb the same night that followed the sacrifice; they ate it roasted, with unleavened bread, and a salad of wild lettuce. The Hebrew says literally, with bitter things, as suppose mustard, or any thing of this nature to give a relish. It was forbid to eat any part of it raw, or boiled in water, nor were they to break a bone, (Exod. vii. 46. Numb. ix. 12. John xix. 36.); and if any thing remained to the day following, it was thrown into the fire. They that ate it were to be in the posture of travellers, having their reins girt, their shoes on their feet, their staves in their hands, and eating in a hurry. But this last part of the ceremony was but little observed, at least it was

of no obligation, but only upon that night they came forth out of Egpyt. For the whole eight days of the passover no leavened bread was to be used; and whoever should eat any, was threatened to be cut off from his people. With regard to the ceremonies which are observed in relation to the bread, see the article BREAD.

They keep the first and last day of the feast, yet so as that it was allowed to dress victuals, which was forbidden on the Sabbath-day. The obligation of keeping the passover was so strict, that whoever should neglect to do it, was condemned to death, (Numb. ix. 13.). But those who had any lawful impediment, as a journey, sickness, or any uncleanness, voluntary or involuntary; for example, those that had been present at a funeral, or by any other accident had been defiled, were to defer the celebration of the passover till the second month of the ecclesiastical year, or to the fourteenth day of the month Jair, which answers to April and May. It was thus the Lord ordered Moses, upon the occasion of the inquiry of some Israelites, who had been obliged to pay their last offices to some of their relations, and who being thus polluted, were not capable of partaking of the paschal sacrifice, (2 Chr. xxx. 1, 2, &c.). The modern Jews observe in general the same ceremonies that were practised by their ancestors, in the celebration of the passover. On the fourteenth of Nisan, the first-born fast in memory of God's smiting the first-born of the Egyptians. The morning prayers are the same with those said on other festivals. They take the roll of the pentateuch out of the chest, and read as far as the end of the twelfth chapter of Exodus, and what is contained in the eighteenth chapter of Numbers, relating to the passover. The matron of the family then spreads a table, and sets on it two unleavened cakes, and two pieces of the lamb, a shoulder boiled and another roasted, to put them in mind that God delivered them with a stretched-out arm. To this they add some small fishes, because of the leviathan; a hard egg, because of the ziz; some meal, because of the behemoth, (these three animals being appointed for the feast of the elect in the other life); and pease and nuts for the children, to provoke their curiosity to ask the reason of this ceremony. They likewise use a kind of mustard, which has the appearance of mortar, to represent their making bricks in Egypt. The father of the family sits down with his children and slaves, because on this day all are free. Being set down, he takes bitter herbs, and dips them in the mustard, then eats them, aud distributes to the rest. Then they eat of the lamb, the history and institution of which is at that time recited by the master of the family. The whole repast is attended with hymns and prayers. They pray for the prince under whose dominion they live, according to the advice of Jeremiah (xxix. 7.), "Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it for in the peace thereof shall ye have peace." See the article FEAST, &c. The same things are put in practice the two following days; and the festival is concluded by the ceremony habdala or distinction. This ceremony is performed at the closing of the Sabbath-day, at which time the master of the house pronounces certain benedictions, accompanied with certain formalities, requesting that every thing may succeed well the week following. After going out of the synagogue,

if

Paste.

The violation of safe-conducts or passports expressly Passport granted by the king or by his ambassadors to the subjects of a foreign power in time of mutual war, or committing acts of hostility against such as are in amity, league, or truce with us, who are here under a general implied safe-conduct, are breaches of the public faith, without which there can be no intercourse or commerce between one nation and another; and such offences may, according to the writers upon the law of nations, be a proper ground of a national war. And it is enacted by the statute 31 Hen. VI. cap. 4. still in force, that any of the king's subjects attempt to offend upon the sea, or in any port within the king's obeysance, or against any stranger in amity, league, or truce, or under safe-conduct, and especially by attacking his person, or spoiling him, or robbing him of his goods; the lordchancellor, with any of the justices of either the king'sbench or common-pleas, may cause full restitution and amends to be made to the party injured. Pasquier says that passport was introduced for passe par-tout. Balzac mentions a very honourable passport given by an emperor to a philosopher in these terms: "If there be any one on land or sea hardy enough to molest Potamon, let him consider whether he be strong enough to wage war with Cæsar."

Passover, they then eat leavened bread for the last time. (Leo of Passport Modena, p. iii. c. 3. and the Rabbins). While the temple was standing, they brought their lambs thither, and sacrificed them, offering the blood to the priest, who poured it out at the foot of the altar. The passover was typically predictive of Christ our Christian passover, (1 Cor. v. 7.). As the destroying angel passed over the houses marked with the blood of the paschal lamb, so the wrath of God passes over them whose souls are sprinkled with the blood of Christ. The paschal lamb was killed before Israel was delivered, so it is necessary Christ should suffer before we could be redeemed. It was killed before Moses's law or Aaron's sacrifices were enjoined, to show that deliverance comes to mankind by none of them; but only the true passover, that Lamb of God slain from the foundation of the world, (Rom. iii. 25. Heb. ix. 14.). It was killed the first month of the year, which prefigured that Christ should suffer death in this month, (John xviii. 28.). It was killed in the evening, (Exod. xii. 6.). So Christ suffered in the last days, and at this time of the day, (Matt. xxvii. 46. Heb. i. 2. At even also the sun sets, which shows that it was the Sun of Righteousness who was to suffer and die, and at his passion universal darkness should be upon the whole earth, (Luke xxiii. 44.). The passover was roasted with fire, to denote the sharp and dreadful pains which Christ should suffer, not only from men, but from God also. It was to be eaten with bitter herbs, not only to put them in remembrance of their bitter bondage in Egypt, but also to typify our mortification to sin, and readiness to undergo afflictions for Christ, (Col. i. 24.). Many erroneously imagine, that the passover was instituted in memory of the Israelites passing the Red Sea ; though it is certain the feast was held, and had its name, before the Israelites took a step of their way out of Egypt, and consequently several days before their passing the Red Sea. Besides the passover celebrated on the fourteenth of the first month, there was a second passover held on the fourteenth of the second month after the equinox, instituted by God in favour of travellers and sick persons, who could not attend at the first, nor be at Jerusalem on the day. The Greeks, and even some of the catholic doctors, from the thirteenth, eighteenth, and nineteenth, chapters, of St John, take occasion to conclude, that Jesus anticipated the day marked for the passover in the law; but the authority of three evangelists seems to evince the contrary. See Whitby's Dissertation on this subject, in an appendix to the fourteenth chapter of St Mark. F. Lamy supposes, that our Lord did not attend at the passover the last year of his life; which sentiment has drawn upon him abundance of opposers. F. Hardouin asserts, that the Galileans celebrated the passover on one day, and the Jews on another.

PASSPORT, or PASS, a licence or writing obtained from a prince or governor, granting permission and a safe conduct to pass through his territories without molestation: Also a permission granted by any state to navigate in some particular sea, without hinderance or molestation from it. It contains the name of the vessel, and that of the master, together with her tonnage and the number of her crew, certifying that she belongs to the subjects of a particular state, and requiring all persons at peace with that state to suffer her to proceed on her voyage without interruption.

PASSPORT is used likewise for a licence granted by a prince for the importing or exporting merchandises, moveables, &c. without paying the duties. Merchants procure such passports for certain kinds of commodities: and they are always given to ambassadors and ministers for their baggage, equipage, &c.

PASSPORT is also a licence obtained for the importing or exporting of merchandises deemed contraband, and declared such by tariffs, &c. as gold, silver, precious stones, ammunition of war, horses, corn, wool, &c. upon paying duties.

PASSUS, among the Romans, a measure of length, being about four feet ten inches, or the thousandth part of a Roman mile. The word properly signifies, the space betwixt the feet of a man walking at an ordinary rate. See MEASURE.

PASTE, in Cookery, a soft composition of flour, wrought up with proper fluids, as water, milk, or the like, to serve for cases or coffins, therein to bake meats, fruits, &c. It is the basis or foundation of pyes, tarts, patties, pasties, and other works of pastry. It is also used in confectionary, &c. for a preparation of some fruit, made by beating the pulp thereof with some fluid or other admixture, into a soft pappy consistence, spreading it into a dish, and drying it with sugar, till it becomes as pliable as an ordinary paste. It is used occasionally also for making the crusts and bottoms of pyes, &c. Thus, with proper admixtures, are made almond pastes, apple pastes, apricot pastes, cherry, currant, lemon, plum, peach, and pear pastes.

PASTE is likewise used for a preparation of wheaten flour, boiled up and incorporated with water; used by various artificers, as upholsterers, saddlers, bookbinders, &c. instead of glue or size, to fasten or cement their cloths, leathers, papers, &c. When paste is used by bookbinders, or for paper-hangings to rooms, they mix a fourth, fifth, or sixth, of the weight of the flour of powdered resin; and where it is wanted still more tenacious, gum arabic or any kind of size may be added. Paste may be preserved, by dissolving a little sublimate,

E 2

in

Paste #

in the proportion of a dram to a quart, in the water employed for making it, which will prevent not only rats Pastime. and mice, but any other kind of vermin and insects, from preying upon it.

PASTES, in the glass trade, or the imitation or counterfeiting of gems in glass; see GEM.

PASTEBOARD, a kind of thick paper, formed of several single sheets pasted one upon another. The chief use of pasteboard is for binding books, making lettercases, &c. See PAPER.

PASTERN of a HORSE, in the manege, is the distance betwixt the joint next the foot and the coronet of the hoof. This part should be short, especially in middle-sized horses; because long pasterns are weak, and cannot so well endure travelling.

PASTERN-Joint, the joint next a horse's foot. PASTIL, or PASTEL, among painters, a kind of paste made of different colours ground up with gum-water, in order to make CRAYONS.

PASTIL, in Pharmacy, is a dry composition of sweetsmelling resins, aromatic woods, &c. sometimes burnt to clear and scent the air of a chamber.

PASTIME, a sport, amusement, or diversion. Pastimes of some kind seem to be absolutely necessary, and to none more than to the man of study; for the most vigorous mind cannot bear to be always bent. Constant application to one pursuit, if it deeply engage the attention, is apt to unhinge the mind, and to generate madness of which the Don Quixote of Cervantes, and the astronomer of Johnson, are two admirably conceived instances. But though pastime is necessary to relieve the mind, it indicates great frivolity when made the business of life; and vet the rich and the great, who are not obliged to labour for the means of subsistence, too often rove from pastime to pastime with as constant assiduity as the mechanic toils for his family, or as the philosopher devotes himself to the cultivation of science. those pastimes tend to give elasticity to the mind or strength to the body, such conduct is not only allowable, but praise-worthy; but when they produce effects the reverse of these, it is both burtful and criminal. The gaming-table, the masquerade, the midnight assembly of any sort, must of n cessity enfeeble both the body and the mind; and yet such are the fashionable amusements of the present day, to which many a belle and many a beau sacrifice their beauty, their health, their quiet, and their virtue.

When

Far different were the pastimes of our wiser ancestors: Remote from vice and effeminacy, they were innocent,

manly, and generous exercises. From the ancient records of this country, it appears, that the sports, amusements, pleasures, and recreations, of our ancestors, as described by Fitz-Stephen (A), added strength and agility to the wheels of state mechanism, while they had a direct tendency towards utility. For most of these ancient recreations are resolvable into the public defence of the state against the attacks of a foreign enemy. The play at ball, derived from the Romans, is first introduced by this author as the common exercise of every school-boy. The performance was in a field, where the resort of the most substantial and considerable citizens, to give encou ragement and countenance to this feat of agility, was splendid and numerous. The intention of this amusement at this period of time was to make the juvenile race active, nimble, and vigorous; which qualities were requisite whenever their assistance should be wanted in the protection of their country. The next species of pastime indeed does not seem to have this tendency; but it was only, as it seems, an annual custom: This was cock-fighting. The author tells us, that in the afternoon of Shrove-Tuesday, on which day this custom prevailed, they concluded the day in throwing the ball: which seem to insinuate, that the cock fighting was merely in conformity to ancient usage, and limited only to part of the day, to make way for a more laudable performance. We may reasonably suppose, although this author is entirely silent upon this head, that while cockfighting was going on, cock-throwing was the sport of the lowest class of people, who could not afford the expence of the former (B). Another species of manly exercise was truly martial, and intended to qualify the adventurers for martial discipline. It is related by FitzStephen thus: "Every Friday in Lent, a company of young men comes into the field on horseback, attended and conducted by the best horsemen: then march forth the sons of the citizens, and other young men, with disarmed lances and shields; and there practise feats of war. Many courtiers likewise, when the king is near the spot, and attendants upon noblemen, do repair to these exercises; and while the hope of victory does inflame their minds, they show by good proof how serviceable they would be in martial affairs." This evidently is of Roman descent, and immediately brings to our recollection the Ludus Troja, supposed to be the invention, as it was the common exercise, of Ascanius. The common people, in this age of masculine manners, made every amusement where strength was exerted the subject-matter of instruction and improvement: instructed

Pastime, instructed to exert their bodily strength in the maintenance of their country's rights; and their minds im proved by such exertion, into every manly and generous principle.

In the vacant intervals of industry and labour, commonly called the holy-days, indolence and inactivity, which at this day mark this portion of time, were tound only in those whose lives were distempered with age or infirmity. The view which Fitz Stephen gives us of the Easter holydays is animated "In Easter holydays they fight battles upon the water. A shield is hanged upon a pole, fixed in the middle of the stream. A boat is prepared without oars, to be borne along by the violence of the water; and in the lorepart thereof standeth a young man, ready to give charge upon the shield with his lance. If so be that he break his lance against the shield, and doth not fall, he is thought to have performed a worthy deed. If without breaking his lance he runs strongly against the shield, down he falleth into the water; for the boat is violently forced with the tide but on each side of the shield ride two boats, furnished with young men, who recover him who falleth soon as they may. In the holydays all the summer the youths are exercised in leaping, dancing, shooting, wrestling, ca-ting the stone, and practising their shields;, and the maidens trip with their timbrels, and dance as long as they can well see. In winter, every holyday before dinner, the boars prepared for brawn are set to fight, or else bulls or bears are baited."

These were the laudable pursuits to which leisure was devoted by our forefathers, so far back as the year 1130. Their immediate successors breathed the same generous spirit. In the year 1222, the sixth year of Henry III. we find, that certain masters in exercises of this kind made a public profession of their instructions and discipline, which they imparted to those who were desirous of attaining excellence and victory in these honourable achievements. About this period, the persons of better rank and family introduced the play of Tennis (c); and erected courts or oblong edifices for the performance of the exercise.

About the year 1253, in the 38th year of Henry III. the Quintan was a sport much in fashion in almost every part of the kingdom. This contrivance consisted of an

upright post firmly fixed in the ground, upon the top of Pastime. which was a cross piece of wood, moveable upon a spindie; one end of which was broad like the flat part of a halberd, while at the other end was hung a bag of sand. The exercise was performed on horseback. The masterly performance was, when, upon the broad part being struck with a lance, which sometimes broke it, the assailant rode swiftly on, so as to avoid being struck on the back by the bag of sand, which turned round instantly upon the stroke given with a very swift motion. He who executed this feat in the most dexterous manner was declared victor, and the prize to which he became intitled was a peacock. But if, upon the aim taken, the contender miscarried in striking at the broadside, his impotency of skill became the ridicule and contempt of the spectators.

Dr Plott, in his Natural History of Oxfordshire, tells us, that this pastime was in practice in his time at Deddington in this county. "They first (says this author) fixed a post perpendicularly in the ground, and then placed a small piece of timber upon the top of it, fastened on a spindle, with a board nailed to it on one end, and a bag of sand hanging at the other. Against this board they anciently rode with spears: now as I saw it at Deddington only with strong staves, which violently bringing about the bag of sand, if they make not good speed away, it strikes them in the neck or shoulders, and sometimes perhaps strikes them down from their horses; the great design of the sport being to try the agility both of man and horse, and to break the board; which, whoever did, was accounted conqueror: for whom heretofore there was some reward always appointed." (D)

Alatthew Paris, speaking of this manly diversion, says, "The London youths made trial of their strength on horseback, by running at the Quintan; in doing which, whoever excelled all the rest was rewarded with a peacock." This sport is continued to this day in Wales; and being in use only upon marriages, it may be considered as a votive pastime, by which these heroic spirits seem to wish, that the male issue of such marriage may be as strong, vigorous, and active, as those who are at that time engaged in the celebration of this festive exertion of manhood. Virtuous exercises of this kind would