gifts, or small tokens; from which custom that among Christians of the godfathers sending gifts to the baptized infant is thought to have flown; and that also of the neighbours sending gifts to the mother of it, as is still used in North Wales."

In "The Comforts of Wooing," &c. p. 163, "The godmother, hearing when the child's to be coated, brings it a gilt coral, a silver spoon, and porringer, and a brave new tankard of the same metal. The godfathers come too, the one with a whole piece of flower'd silk, the other with a set of gilt spoons, the gifts of Lord Mayors at several times."

In Howe's edition of Stow's Chronicle, fol. 1631, p. 1039, speaking of the Life and Reign of King James, he observes: "At this time, and for many yeares before, it was not the use and custome (as now it is) for godfathers and godmothers generally to give plate at the baptisme of children (as Spoones, Cupps, and such like), but onely to give Christening Shirts, with Little Bands and Cuffs, wrought either with silke or blew threed, the best of them, for chiefe persons weare, edged with a small lace of blacke silke and gold, the highest price of which for great men's children was seldom above a Noble, and the common sort, two, three, or foure, and five shillings a piece."

Strype, in his Annals of the Reformation, vol. i. p. 196, A. D. 1559, informs us that on the 27th of October that year, the Prince of Sweden, the Lord Robert and the Lady Marchioness of Northampton, stood sureties at the christening of Sir Thomas Chamberlayne's son, who was baptized at St. Benet's Church, at Paul's Wharf. The church was hung with cloth of arras; and after the christening were brought wafers, comfits, and divers banquetting dishes, and Hypocras and Muscadine wine, to entertain the guests."

There was formerly a custom of having Sermons at Christenings. I had the honour of presenting to the Earl of Leicester one preached at the baptism of Theophilus Earl of Huntingdon.

(8) The well-known toy, with bells, &c. and a piece of CORAL at the end, which is generally suspended from the necks of infants to assist them in cutting their teeth, is with the greatest probability supposed to have had

its origin in an ancient superstition, which considered Coral as an amulet or defensative against fascination; for this we have the authority of Pliny: "Aruspices religiosum Coralli gestamen amoliendis periculis arbitrantur: et Surculi Infantiæ alligati tutelam habere creduntur." It was thought too to preserve and fasten the teeth in men.

Reginald Scot, in his Discovery of Witchcraft, p. 166, says: "The Coral preserveth such as bear it from fascination or bewitching, and in this respect they are hanged about children's necks. But from whence that superstition is derived, or who invented the lye, I know not; but I see how ready the people are to give credit thereunto by the multitude of corrals that were employed."

Steevens (see Reed's edition of Shakspeare, vol. vii. p. 308) informs us that there appears to have been an old superstition that Coral would change its colour and look pale when the wearer of it was sick. So in the Three Ladies of London, 1584:

"You may say Jet will take up a straw,
Amber will make one fat,
CORAL will look pale when you be sick, and
Chrystal will stanch blood."

In Bartholomeus de Proprietatibus Rerum, edit. fol. Berthel. 1536, fol. 229, we read "Wytches tell, that this stone (Coral) withstondeth lyghtenynge.-It putteth of lyghtnyng, whirlewynde, tempeste and stormes fro shyppes and houses that it is in.-The Red (Coral) helpeth ayenst the fendes gyle and scorne, and ayenst divers wonderous doyng, and multiplieth fruite and spedeth begynnyng and ending of causes and of nedes."

Coles, in his Adam in Eden," speaking of Coral, says: "it helpeth children to breed their teeth, their gums being rubbed therewith; and to that purpose they have it fastened at the ends of their mantles."

And Plat, in his "Jewel-House of Art and Nature," p. 232, says, "Coral is good to be hanged about children's necks, as well to rub their gums as to preserve them from the falling sickness; it hath also some special simpathy with nature, for the best Coral being worn about the neck, will turn pale and wan if the party that wears it be sick, and comes

to its former colour again as they recover health."

In a most rare work, entitled "The French Garden, for English Ladyes and Gentlewomen to walke in or a Sommer Dayes Labour," &c. by Peter Erondell and John Fabre, 8vo. Lond. 1621, Signat. H. 2, in a Dialogue relative to the Dress of a Child, we have another proof of the long continuance of this custom: "You need not yet give him his CORALL with the small golden Chayne, for I

beleeve it is better to let him sleepe untill the afternoone."

In a curious old book, b. l. 12mo. 1554, fol. 8, entitled "A short Description of Antichrist," &c. (see Herbert's edit. of Ames's Typogr. Antiq. p. 1579,) is this passage: " I note all their Popishe traditions of Confirmacion of yonge Children with oynting of oyle and creame, and with a Ragge knitte aboute the necke of the younge Babe," &c.

such consequences of their stolen embraces begin to be too visible to be any longer concealed.

It was anciently very customary, among the common sort of people, to break a piece of Gold or Silver in token of a verbal contract of marriage and promises of love; one half whereof was kept by the woman, while the other part remained with the man. (2) Mr. Strutt, in his " Manners and Customs, "(3) has illustrated this by an extract from the old play of the Widow. From this it also appears that no dry bargain would hold on such occasions. For on the Widow's complaining that Ricardo had artfully drawn her into a verbal Contract, she is asked by one of her suitors, "Stay, stay, you broke no Gold between you?" To which she answers, "We broke nothing, Sir." And, on his adding, "Nor drank to each other?" she replies, "Not a drop, Sir." Whence he draws this conclusion, "that the contract cannot stand good in Law."

The latter part of the Ceremony seems alluded to in the following passage in Middleton's play of " No Wit like a Woman's :" "Ev'n when my lip touch'd the contracting Cup."

We find, in Hudibras, that the piece broken between the contracted Lovers must have been a crooked one:

"Like Commendation Ninepence crook't,

With to and from my Love it lookt.” (4). Part I. Canto i. 1. 48.

a circumstance confirmed also in "The Connoisseur," No. 56, with an additional custom of giving locks of hair woven in a true lover's knot. "If, in the course of their amour, the mistress gives the dear man her hair wove in a true lover's knot, or breaks a crooked ninepence with him, she thinks herself assured of his inviolate fidelity."

This "bent Token" has not been overlooked by Gay:

"A Ninepence bent

A Token kind to Bumkinet is sent."

Fifth Pastoral, 1. 129. It appears to have been formerly a custom also for those who were betrothed to wear some flower as an external and conspicuous

mark of their mutual engagement: the conceit of choosing such short-lived emblems of their plighted loves cannot be thought a very happy one.

That such a custom however did certainly prevail, we have the testimony of Spenser in his Shepherd's Calendar for April, as follows:

"Bring Coronations and Sops in Wine Worn of Paramours."

Sops in Wine were a species of Flowers among the smaller kind of single Gilliflowers or Pinks. (5)

A Joint Ring appears to have been anciently a common Token among betrothed Lovers. (") These, as we gather from the following beautiful passage in Dryden's Play of Don Sebastian, (4to. Lond. 1690, p. 122,) were by no means confined to the lower orders of society:

"A curious Artist wrought 'em, With Joynts so close as not to be perceiv'd; Yet are they both each other's counterpart. (Her part had Juan inscrib'd, and his had Zayda.

You know those names were theirs :) and,
in the midst,

A heart divided in two halves was plac'd.
Now if the rivets of those Rings, inclos'd,
Fit not each other, I have forg'd this lye:
But if they join, you must for ever part.” (7)

To the betrothing contract under consideration must be referred, if I mistake not, and not to the Marriage Ceremony itself (to which latter, I own, however, the person who does not nicely discriminate betwixt them will be strongly tempted to incline), the well-known passage on this subject in the last scene of Shakspeare's play of Twelfth Night. The Priest, who had been privy to all that had passed, is charged by Olivia to reveal the circumstances, which he does in the following lines:

"A contract of eternal Bond of Love,
Confirm'd by mutual joinder of your hands,
Attested by the holy close of lips,
Strengthen'd by interchangement of your
Rings;

And all the ceremony of this Compact
Seal'd in my function, by my testimony ...

All this too had been done at Olivia's express request, who, in a former part of the play, is introduced as thus addressing Sebastian:

"Blame not this haste of mine: If you
mean well,

Now go with me and with this holy man,
Into the chantry by: there, before him,
And underneath that consecrated roof,
Plight me the full assurance of your
faith; (8)

That my most jealous and too doubtful
soul

May live at peace: he shall conceal it Whiles you are willing it shall come to note;

What time will we our celebration keep According to my birth.-What do you say?

Seb. I'll follow this good man and go with you;

And, having sworn truth, ever will be true." (9)

In Sir John Sinclair's Statistical Account of Scotland, vol. ii. 8vo. Edinb. 1792, p. 80, the Minister of Galston, in Ayrshire, informs us of a singular custom there: "When a young Man wishes to pay his Addresses to his sweetheart, instead of going to her Father's and professing his passion, he goes to a publichouse; and having let the Landlady into the secret of his attachment, the object of his wishes is immediately sent for, who never almost refuses to come. She is entertained with Ale and Whisky, or Brandy; and the Marriage is concluded on. The second

day after the Marriage a Creeling, as it is called, takes place. The young wedded pair, with their friends, assemble in a convenient spot. A small Creel, or Basket, is prepared for the occasion, into which they put some stones: the young Men carry it alternately, and allow themselves to be caught by the Maidens, who have a kiss when they succeed. After a great deal of innocent mirth and pleasantry, the Creel falls at length to the young Husband's share, who is obliged to carry it generally for a long time, none of the young Women having compassion upon him. At last, his fair Mate kindly relieves him from his burden; and her complaisance in this particular is considered as a proof of her satisfaction with the choice she has made. The Creel goes round again; more merriment succeeds; and all the company dine together and talk over the feats of the field.

"Perhaps the French phrase, Adieu panniers, vendanges sont faites,' may allude to a similar custom."

I heard a gentleman say that he was told by Lord Macartney, that on the day previous to the Marriage of the late Duke of York (by proxy) to the Princess of Prussia, a whole heap of potsherds was formed at her Royal Highness's door, by persons coming and throwing them against it with considerable violence, a custom which obtains in Prussia, with all ranks, on the day before a virgin is married; and that during this singular species of battery the Princess every now and then came and peeped out at the door.

(1)"Hand-fæstning, promissio, quæ fit stipulata manu, sive cives fidem suam principi spondeant, sive mutuam inter se, matrimonium inituri, a phrasi fæsta hand, quæ notat dextram dextræ jungere." Glossar. Suio-Gothicum, auctore I. Ihre in voce. Vid. Ibid. in v. BRÖLLOP, BRUDKAUP.

In "The Christen State of Matrimony," 8vo. Lond. 1543, p. 43 b. we read: “Yet in

thys thygne also must I warne everye reasonable and honest parson to beware that in contractyng of Maryage they dyssemble not, nor set forthe any lye. Every man lykewyse must esteme the parson to whom he is handfasted, none otherwyse than for his owne spouse, though as yet it be not done in the Church ner in the Streate.-After the Handfastynge and makyng of the Contracte ye

Churchgoyng and Weddyng shuld not be differred to longe, lest the wickedde sowe hys ungracious sede in the meane season. Into this dysh hath the Dyvell put his foote and mengled it wythe many wycked uses and coustumes. For in some places ther is such a maner, wel worthy to be rebuked, that at the HANDEFASTING ther is made a greate feaste and superfluous Bancket, and even the same night are the two handfasted personnes brought and layed together, yea certan wekes afore they go to the Chyrch."

In Sir John Sinclair's "Statistical Account of Scotland," vol. xii. 8vo. Edinb. 1794, p. 615, the Minister of Eskdalemuir, in the county of Dumfries, under the head of Antiquities, mentioning an annual Fair held time out of mind at the meeting of the Black and White Esks, now entirely laid aside, says: "At that Fair it was the custom for the unmarried persons of both sexes to choose a companion, according to their liking, with whom they were to live till that time next year. This was called Hand-fasting, or hand in fist. 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 the first. The fruit of the connection (if there were any) was always attached to the disaffected person. In later times, when this part of the country belonged to the Abbacy of Melrose, a Priest, to whom they gave the name of Book i' bosom (either because he carried in his bosom a Bible, or perhaps a register of the marriages), came from time to time to confirm the marriages. This place is only a small distance from the Roman encampment of Castle-oe'r. May not the Fair have been first instituted when the Romans resided there? and may not the 'Hand-fasting' have taken its rise from their manner of celebrating Marriage, ex usu, by which, if a woman, with the consent of her parents or guardians, lived with a man for a year, without being absent three nights, she became his wife? Perhaps, when Christianity was introduced, this form of Marriage may have been looked upon as imperfect without confirmation by a Priest, and therefore one may have been sent from time to time for this purpose."

In a book of great curiosity, entitled "A

Werke for Housholders, &c. by a professed Brother of Syon," Richarde Whitforde, 8vo. Lond. 1537, Signat. D. 7, is the following caution on the above subject: "The ghostely Enemy doth deceyve many persones by the pretence and coloure of Matrimony in private and secrete contractes. For many men when they can nat obteyne theyr unclene desyre of the woman, wyll promyse Maryage and ther upon make a contracte promyse and gyve fay the and trouth eche unto other, sayng, 'Here I take the, Margery, unto my wyfe, and therto I plyght the my troth.' And she agayne unto him in lyke maner. And after that done, they suppose they maye lawfully use theyr unclene behavyoure, and sometyme the acte and dede dothe folowe, unto the greate offence of God and their owne souls. It is a great jeopardy therefore to make any suche Contractes, specially amonge them selfe secretely alone without Recordes, which muste be two at the lest."

In "Strype's Annals of the Reformation," vol. i. Append. p. 57, among the Interrogatories for the Doctrine and Manners of Mynisters, &c. early in the reign of Queen Elizabeth, is the following, which clearly implies the then use and abuse of Betrothing:

"28. Whether they have exhorted yong Folke to absteyne from privy Contracts, and not to marry without the consent of such their Parents and Fryends as have auctority over them, or no.'

I have no doubt but that in every of the privy Contracts to be cautioned against by the above, there was a "mutual Interchangement of Rings," and the fullest indulgence of every sexual familiarity.

"The antient Frenchmen had a ceremonie, that when they would marrie, the Bridegrome should pare his nayles and send them unto his new Wife: which done, they lived together afterwards as man and wife." Vaughan's Golden Grove, 8vo. Lond. 1608, Signat. O. 2 b.

In the old play, "A Woman's a WetherCocke," Scudmore, Act ii. sc. 1, tells the Priest who is going to marry his Mistress to Count Fredericke,

"She is contracted, Sir, nay married

Unto another man, though it want forme: