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concilers of nothings-y'clept seconds, either omit to charge with ball, or recommend the principals, by a preconcerted arrangement between them, to fire wide of the mark.

Now, this can be deemed nothing short of arrant knavery and cowardice; for he who possesses true courage or bravery, will take care to exert them only when actually necessary, and when excited by some momentous circumstance. He will look over trifles with a becoming and dignified demeanour, and will never presume to speak of his high spirit in an egotistical manner."

This is all well as far as it goes, and may be particularly applicable to gentlemen of the Stock Exchange; but, let this writer remember, that the pistol puts the weak man on a par with the strong; the timid with the powerful; and the delicate, although brave man, on a footing with the cowardly bully. There is no doubt, however, that duelling in any sense, would be more honoured in the breach than the observance.

GIVING THE LIE.

The great affront of giving the lie, arose from the phrase, “thou liest," in the oath taken by the defendant in judicial combats, before engaging, when charged with any crime by the plaintiff; and Francis the First, of France, to make current his giving the lie to the emperor, Charles the Fifth, first stamped it with infamy, by saying in a solemn assembly, that he was no honest man that would bear the lie!

HONEY-MOON.

It was the custom of the higher order of the Teutones, an ancient people who inhabited the northern parts of Germany, to drink Mead, or Metheglin, a beverage made with 'honey, for thirty days after every wedding. From this custom, comes the expression, "to spend the Honey-moon."

CHURCHING OF WOMEN.

This practice, like many other Christian usages, undoubtedly took its rise from the Jewish rite of purification enjoined by the law of Moses. In the Greek church, the time of performing this office is limited to the fortieth day after delivery; but in the western parts of Europe, no certain time is observed. The usual time with us, is a month after delivery; being an office in the Liturgy, containing a thanksgiving which it strictly appoints, and is as universally observed in every other Christian country.

CONFIRMATION.

The antiquity of this ceremony is, by all ancient writers, carried so high as the apostles, and founded upon their example and practice. In the primitive church, it used to be given to Christians immediately after baptism, if the bishop happened to be present at the solemnity. Among the Greeks, and throughout the East, it still accompanies baptism; but the Romanists make it a distinct and independent sacrament. Seven years is the stated time for confirmation, although they are sometimes confirmed before, and sometimes after that age. The order of confirmation in the church of England, does not, however, determine the precise age of the persons to be confirmed.

USE OF EVERGREENS AND MISTLETOE AT CHRISTMAS. "Christmas, the joyous period of the year!

Now bright with Holly, all the temples strew,
With Laurel green, and sacred Misletoe."

The custom of decking our habitations with evergreens, has existed from the very establishment of Christianity, and was unquestionably derived from the like practice of our Pagan ancestors. "Trimming of the temples," says Polydore Virgil, "with hangyngs, flowres, boughes, and garlendes, was taken of the heathen people, whiche decked their idols and houses with such array." The Celts and Goths were alike distinguished for the respectful veneration which they entertained for the Misletoe, and for the solemn rites with which they gathered it about that period of the year, when the sun approached the winter solstice. The Druids were particularly famed for the distinguished regard they paid to the Misletoe of the Oak; they attributed to it numerous virtues. At certain seasons of the year, especially at Yule Tide, or Christmas, they were accustomed to gather it with great solemnity, and to sacrifice two white bullocks, that had never been yoked, (not till then), having their horns bound up. It was cut from the tree with a golden bill, or pruning knife, by a priest, habited in a white vestment, and was received in a white woollen cloth; many orations were then said over it, and the ceremony being deemed complete, the Sacred Plant was preserved for use with religious care.

The Druids had an extraordinary veneration for the number three, and on this principle, says Vallances, in his grammar of the Irish language, it was, that Misletoe was held so sacred by them, since not only its berries, but its leaves also, grew in clusters of three, united on one stalk.* The inhabitants of Elgin, and the shire of Moray, in Scotland, according to the account written by the Rev. Mr. Shaw, are accustomed, at the full moon, in March, to cut withes of the mistletoe, or ivy, and making circles of them, to keep all the year, pretending therewith to cure hectics and other troubles. As the ivy is dedicated to Bacchus, so should the mistletoe be to Love; not, however, to the chaste Eros, but to the sportive Cupid. The sacred regard given to it in Pagan and Druidical rites has long been terminated; but it is still beheld with emotions of pleasurable interest, when hung up in our kitchens at Christmas; it gives licence to seize the soft kiss from the ruby lips of whatever female can be enticed or caught beneath. So custom authorizes, and it enjoins also, that one of the berries of the mistletoe be plucked off after every salute. Though coy in appearance, the chariest maid, at this season of festivity, is seldom loth to submit to the established usage; especially when the swain who tempts her, is one whom she approves.

DRINKING HEALTHS.

"Health my Lord King, the sweet Rowena said,
Health cried the Chieftain, to the Saxon maid;
Then gayly rose, and midst the concourse wide,
Kiss'd her hale lips, and plac'd her by his side.
At the soft scene such gentle thoughts abound,
That health and kisses 'mongst the guests weut round;
From this the social custom took its rise,

We still retain, and must for ever prize."

Different are the versions that relate to the antiquity of this custom. The first health which we hear of in history, is, however,

See Shamrock as Irish badge.

ascribed (in the words of the story), to the pertinent and sensible Rowena, a beautiful daughter of Hengistus, general of the Saxons; who, having the Isle of Thanet given him by Vortigern, for assisting him against the Picts and Scots, obtained as much ground as he could encompass with an ox's hide, to build a castle; which, being completed, he invited Vortigern to supper. After the entertainment, Hengistus called his daughter Rowena, who entered with great dignity and magnificence, carrying a golden bowl, full of wine, in her hand, out of which she drank, and in the Saxon language said, "Be of health, Lord King!" To this Vortigern replied, "Drink health!” The story adds, that Vortigern, enamoured with Rowena's beauty, married her in a short time after, and gave her father the whole kingdom of Kent. Other origins have been given for this custom. See origin of the phrase "I pledge you;" also origin of phrase "A Peg too low!" The one just given, however, may plead seniority.

BAPTISM.

Grotius is of opinion, that baptism had its origin from the time of the deluge, after which, he thinks it was instituted in memory of the world having been purged by water; and some think, that it was added to circumcision, soon after the Samaritan schism, as a mark of distinction to the orthodox Jews. It is, however, generally agreed on, that the Jews practiced this ceremony on their proselytes after circumcision, long before the coming of Jesus Christ. In the primitive times, the ceremony was performed by immersion, as it is to this day in the oriental churches, agreeably to the original signification of the word, which means dipping, or plunging. The practice of the western churches, is to sprinkle the water upon the head or face of the person to be baptized, except the church of Milan, in whose ritual it is ordered, that the head of the infant be plunged three times into the water. A trine immersion was used first, and continued for a long time.

This was either to signify the three days our Saviour lay in the grave, or the three persons in the Trinity; but it was afterwards laid aside, because the Arians used it.

There are abundance of ceremonies delivered by ecclesiastical writers, as used in baptism, which are now laid aside, though there are not wanting those who contend for their re-admission. It appears, that in the primitive times, none were baptized but adults, though several learned men contend, that infants were admitted to this sacrament.

Formerly there were great disputes whether baptism of heretics was valid; the general opinion ran for the affirmative, provided it was conferred in the name of the Trinity; and, therefore, they allowed that given by laymen, or even by women, in case of necessity. It was the doctrine of many of the fathers, that baptism washed away all previous sins, and that there was no atonement for sins committed after baptism. On this account many deferred that sacrament till they were arrived at the last stage of life, and were pretty safe from the danger of sinning any more. This they termed clinic, signifying death-bed baptism.'

HAND FISTING.

Hand-fisting was an ancient custom, as a substitute for marriage, by joining hands which lasted for a year; when, if the parties were agreeable, it was renewed. The children, (if any) were kept by the inconstant.

BIDDENDEN CAKES.

The small town of Biddenden, in Kent, which is about four miles from Tenterden, is famous for a custom of giving to the parishioners, and even strangers, on Easter Sunday, 1000 cakes, impressed with the figure of two females joined together. The origin of the custom is thus related.

In the year 1100, at Biddenden, in Kent, were born Elizabeth and Mary Chulkhurst, joined together by the hips and shoulders, and who lived in that state Thirty-four Years!! at the expiration of which time, one of them was taken ill, and after a short period, died; the surviving one was advised to be separated from the corpse, which she absolutely refused, by saying these words, "as we came together, we will also go together," and about six hours after her sister's decease, she was taken ill and died also. A stone near the rector's pew, marked with a diagonal line, is shewn as the place of their interment.

In Old English Characters.

The moon on the East oriel shone, through slender shafts of

shapely stone,

The silver light, so pale and faint, shewed the twin sisters
and many a saint,

Whose images on the glass were dyed; mysterious maidens
side by side.

The moon-beam kissed the holy pane, and threw on the
pavement a mystic stain.

It is further stated, that by their will, they bequeathed to the churchwardens of the parish of Biddenden, and their successors, for ever, certain pieces or parcels of land in the parish, containing about 20 acres, which is hired at 40 guineas per annum; and that in commemoration of this wonderful phenomenon of nature, the rolls, and about 300 quartern loaves, and cheese in proportion, should be given to the poor inhabitants of the parish.

KISSING THE POPE'S FOOT.

This custom, and that of kneeling to sovereigns, was introduced by Dioclesian. Thence also the custom of a vassal kneeling to his lord in homage. Kissing the hands of great men, was a Grecian

custom.

CROSS BUNS.

"While seasons keep rolling, and ages glide by,

Like clouds in their circuit, beneath the blue sky,
Shall the proud sons of wealth bid the poor man begone,
Whom the sun-beams of luxury never shone on?
Oh, no! nor the cry, howe'er simple it runs,
The cry on Good Friday of "Buns, hot cross buns."
The bun, like a relic of truth, brings to mind,
How the mighty REDEEMER once died for mankind!
Like a record portrays where the sceptic waves toss,
How he bled, and for man, on the soul-saving cross!
Oh! blame not the cry, then, though simple it runs,
The cry on Good Friday of "Buns, hot cross buns."

The infidel shudders that ne'er shook before,
When death points the dart that proclaims he's no more,
To that God prays for help he had dared to deny,
And calls for forgiveness with life's latest sigh!
Oh! blame not the cry, then, though simple it runs,
The cry on Good Friday of" Buns, hot cross buns."

H

There's a balm in that voice which endearingly cries,

"The soul shall exist when mortality dies!"

There's a sweet in that thought like the rose's sweet breath,
Which tells and makes certain a triumph o'er death!
Oh! blame not the cry, then, though simple it runs,
The cry on Good Friday of "Buns, hot cross buns."
UTOPIA.

This custom was supposed to originate from the fast of Good Friday, but it is also in remembrance of the apostolic custom of break. ing bread from house to house; and it does not appear at all impro bable, that buns or cakes, something like those in use at present, were employed in this manner in the early ages. It is to be observed, also, that if four persons divide a bun among them, each taking a division, they will naturally stand in the form of a cross, and the bun will break at its partitions. Thus, both the position of the parties, and the figure to which the bun breaks, as well as the act of breaking, are emblematical of the crucifixion.

Bryant says, that boun was the sacred bread anciently offered to the gods. The Jewish women ask, in allusion to this custom, "Did we make her cakes to worship her?"—(Jer. c. xiv. v. 18.) Hutchinson says, we still retain the name and form of the boun, or bun; the sacred uses are no more.

CHRISTMAS BOXES.

The Athenian oracle derives the origin of Christmas Boxes from this: the Romish priests had masses for almost every thing: if a ship went to the Indies, a priest had a box in her, under the protection of some saint; and for masses, as their cant was, to be said to that saint, &c., the poor people must put something into the priest's box, which was not opened till the ship's return. The mass at that time was called Christ-mass; the box called Christ-mass-box, or money gathered against that time, that masses might be made by the priests to the saints, to forgive the people their sins of that time; and from this, servants had the liberty to get box money, that they too might be enabled to pay the priest for his masses, well knowing the truth of the proverb, "No penny, no pater-noster." Fosbroke says, the Roman Paganalis were instituted by Servius Tulius, and celebrated in the beginning of the year. An altar was erected in every village where persons gave money. The apprentices' boxes were formerly made of pottery; and Aubrey mentions a pot, in which Roman denari were found, resembling in appearance an apprentice's earthen Christmas-box.

PANCAKES.

Mr. Fosbroke, is decisive in the opinion, that pancakes, such as is the custom to eat on Shrove Tuesday, were taken from the heathen Fornacalia, celebrated on the 18th of February, in memory of making bread, before ovens were invented, by the goddess Fornax.

BRIDE CAKE.

The custom of having Bride Cakes at marriages among the Christians, derives its origin from the Jews. At the marriage ceremony of the latter, they scatter corn on, and about, the bride and bridegroom, repeating at the same time the Scripture phrase, cres cite & multiplicamini, that is, increase and multiply. The custom is allegorical of an increase both in children and substance. Its first origin was from the Roman custom, called Confarreation.

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