CURIOSITIES RESPECTING THE CUSTOMS OF MANKIND.—(Continued.)

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:—

“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.The ring was reputed, by some nations, a symbol of liberality, esteem, and friendship, particularly among the Persians, none being permitted to wear any, except given to him from the king himself. This is what may also be remarked in the person of Apollonius Thyaneus, who, as a token of singular esteem and great liberality, received one from the great Jarchas, prince of the gymnosophists, who were the ancient priests of the Indies, and dwelt in forests, as our bards and Druids, where they applied themselves to the study of wisdom, and to the speculation of the heavens and stars. This philosopher, by the means of that ring, learned every day the greatest secrets in nature.

Though the ring found by Gyges, shepherd to the king of Lydia, has more of fable than truth in it, it will not, however, be amiss to relate what is said concerning Herodotus, CÆlius after Plato, and Cicero, in the third book of his Offices. This Gyges, after a great flood, passed into a very deep cavity in the earth, where having found, in the belly of a brasen horse, with a large aperture in it, a human body of enormous size, he pulled from off one of the fingers, a ring of surprising virtue; for the stone on the collet rendered him who wore it invisible, when the collet was turned towards the palm of the hand; so that the party could see, without being seen, all manner of persons and things. Gyges, having made trial of its efficacy, bethought himself that it would be a means for ascending the throne of Lydia, and for gaining the queen by it. He succeeded in his designs, having killed Candaules, her husband. The dead body this ring belonged to was that of an ancient Brahmin, who in his time was chief of all. The rings of the ancients often served for seals. Alexander the Great, after the defeat and death of Darius, used his ring for sealing the letters he sent into Asia, and his own for those he sent to Europe. It was customary in Rome for the bridegroom to send the bride, before marriage, a ring of iron, without either stone or collet, to denote how lasting their union ought to be, and the frugality they were to observe together; but luxury herein soon gained ground, and there was a necessity of moderating it. Caius Marius did not wear one of gold till his third consulship: and Tiberius, as Suetonius says, made some regulation in the authority of wearing rings; for besides the liberty of birth, he required a considerable revenue, both on the father and grandfather’s side.

In the preceding dissertation we have anticipated the Matrimonial Ring, therefore our further observations need be but few.

Swinburne says, the iron ring was adorned with an adamant; the metal hard and durable, signifying the duration and prosperity of the contract. “Howbeit,” he says, “it skilleth not at this day what metal the ring be of. The form of it being found, and without end, doth import that their love should circulate and flow continually. The finger on which this ring is to be worn, is the fourth finger on the left hand, next unto the little finger, because there was supposed a vein of blood to pass from thence into the heart.”

We shall conclude this chapter with an account of an ancient custom, called Hand-Fasting.

This custom formerly took place at an annual fair, in the parish of Eskdale-muir, in Dumfriesshire, thus described by the Rev. W. Brown, in his Statistical Account of that parish: “At that fair it was the custom for the unmarried persons of both sexes, to choose companions with whom they were to live till that time next year. If they were pleased with each other at that time, then they continued together for life; if not, they separated, and were free to make another choice, as at first. The fruit of their connection, if there were any, was always attached to the disaffected person. A priest, whom they named Book-i’-bosom, (because he carried in his bosom a Bible, or a register of the marriages,) came from time to time to confirm the marriages.” Mr. Brown traces this custom from the Romans.—See Sir J. Sinclair’s Statistical Account, vol. xii. p. 615.