entirely innocent, which tends to preserve "On May-day, in a fairy ring, And water clear as crystal spring, To synd them clean. Poems, ii. 41. "The first of May seems to have been particularly observed in different countries. There seems also to have been a general belief, that this was a sort of holiday among the inhabitants of the invisible world and witches. The first of May is celebrated in Iceland. "Although the name of Beltein is unknown in Sweden, yet on the last day of April, i. e. the evening preceding our Beltein, the country people light great fires on the hills, and spend the night in shooting. This with them is the eve of Walburgh's Mess. The first of May is also observed. "It is called in Sweden War Fruday; le jour de notre Dame, our Lady's day. The witches are supposed to take, in the night preceding that day, their flight to Blakulla, a famons mountain; but it was formerly believed in Germany, that the witches travelled to the Bloxberg or Brocken, a high monntain contiguous to the Hartz Forest." Von Troil's Lett. on Iceland, p. 24. pronounced Blokulla, is a rock in the sea beBlaakulla, tween the island Oeland and Smoland, which, on account of the many shipwrecks that hap. pened there, was in former times believed by the vulgar to be inhabited by demons, who brought these calamities on mortals. "Hence," Ihre says, "sprung another fable, that on the Thursday of the great week, the witches came hither to hold an infernal feast;" vo. Blaa. This Blokulia is the place described in the relation of the strange witchcraft discovered in the village Mohra in Swedland; Satan's Invisible World, p. 92, &c. "In Ireland, Beltein is celebrated on the 21st June, at the time of the solstice. There, as they make fires on the tops of hills, every member of the family is made to pass through the fire; as they reckon this ceremony ne cessary to ensure good fortune through the succeeding year. This resembles the rite used by the Romans in the Palilia. Beltein is also observed in Lancashire. "The respect paid by ancient Britons to Belus, or Belinus, is evident from the names of some of their kings. As the Babylonians had their Beletis, or Belibüs, Rige-Belus, "As it has been common, in the High- 319. Beil-tine signifies Bels Fire; as composed The Gael, and Ir. word Beal-tine or sun in Gaul, and tein signifying fire. Even of Bail or Belis, one of the names of the in Angus a spark of fire is called a tein or teind. 66 66 Obrien gives the following account of Beal-tine. Ignis Beli Dei Asiatici: i. e fires from which the Druids were used to tine-Beil. May day, so called from large light on the summits of the highest hills, into which they drove four-footed beasts, using at the same time certain ceremonies to expiate for the sins of the people. This honour of the Asiatic god Belus, gave its pagan ceremony of lighting these fires in to this day called mi na Beal-tine, in the Irish name to the entire month of May, which is language. Doc. Keating speaking of this fire of Beal says, that the cattle were drove through it and not sacrificed, and that the chief design from them for that year; and he also says, of it was to keep off all contagious disorders their fires on that day, and kindled them again that all the inhabitants of Ireland quenched an ancient Glossary: out of some part of that fire." He adds, from "The Druids lighted four-footed beasts through them, in order to two solemn fires every year, and drove all preserve them from all contagious distempers during the current year." able appearance of probability, that druidism "It has been conjectured, with consider had its origin from the Phenecians. It is favourable to this idea, that the continental Gauls, though more civilized, or rather, less barbarous, than those of Britain, came over to this country to be perfected in the druidical mysteries. Now, as the Gauls in Britain nent, had they brought their religion with were undoubtedly a colony from the contithem, it is not easy to conceive that those, from whom they originated, should have repose that they received it from the Phenecians, course to them for instruction. If we sup who traded to this country in a very early pehowever, another idea, that may in part acriod, it will obviate the difficulty. There is, from their insular situation, might be supposed count for this circumstance. The Britons, to preserve their religion more pure, as being less connected with others, and for a long time separated from the Belgae, who do not seem to have adopted the druidical worship. "That there was a great similarity between the religion of the Druids, and that of the heathens in the east, seems undeniable. Strabo says that Ceres and Proserpine were worshipped in Britain according to the Samothracian, i. e. Phenecian rites; Gales Court, i. 46. ter, and the mouth only is privileged to catch at it. Nor are the purposes of divination absent from the fire on this evening. Each person present throws a nut into it, and those which burn bright betoken prosperity to the owners, through the following year: misfortune is presaged by those that burn black and crackle. On the following morning the stones are searched for in the fire; if any be missing, let their owners make up their minds to encounter mischief-perhaps calamity. In Ireland the Bel-tein is lighted on Midsummer eve: and this custom is not extinct in England; for the writer of this article has witnessed it on Midsummer eve in the public streets of towns in the diocese of Durham.-The Bel-tein was certainly derived from the East: it is practised at this day in the ceremonies of the Derma Rajah, wherein the devotees walk barefoot over about 40 feet of burning coals. It was, we prewhich falls within a few days of it, is gene-foot. Dan. iii. 15. The Bel-tein, anciently, the name by which the term Whitsunday, sume, into a Bel-tein that the three He brew youths were cast, bound hand and rally expressed. "Bochart not only takes notice of Baal, Baalsamen, the god of heaven, but of a female deity worshipped by the Phenecians under the name of Baaltis. This he says Megastenes and Abidenus write Beltin. He supposes this goddess to have been the same with Astartes Georg. p. 786. According to Pliny the Draids began both their months and their years from the sixth moon. "It forms no inconsiderable presumption that the inhabitants of the countries north from Perthshire are not of Celtic origin, that the name of Beltein is unknown to them, although familiar to every one in Perthshire and in the western countries; and "G. Andr. derives the name of Bulldur, one of the Asi, or Scandinavian deities, from Baal or Bel, which signifies Lord; observing that the name Balldur contains a similar allusion. It is thought that they were called Asar or Ast, as being originally the companions of Odin in his expedition from Asia. V. RUDE-DAY." VOL. I. We shall make no apology for adding a few words on this subject in reference to other parts of the United Kingdom. In Wales this annual fire is kindled in autumn, on the first day of November; which being neither at the solstice nor equinox, deserves attention. We believe that it is accounted for by supposing that the lapse of ages has removed it from its ancient station, and that the observance is kept on the same day, nominally, though that be now removed some weeks backward from its true station. However that may be, in North Wales, especially, this fire is attended by many ceremonies: such as running through the fire and smoke, each participator casting a stone into the fire, and at the conclusion of this action, all running off to escape from the black short-tailed sow. The food for supper must consist of parsnips, nuts, and apples: then an apple is suspended by a string, and caught by the mouth alone; or one is flung into a tub of was at Jerusalem, was held in the valley of Tophet; and the burning of children in honour of Moloch, was the same ceremony under an idol of another name. So general was this custom; at which we can but hint. Possibly the Bel-tein was always au occasion of joy, as the fire of Moloch was of sorrow. Our Bonfires are, we doubt not, remains of the Bel-tein; and the tricks of our lads in leaping over the rising flame might be proved to have antiquity in their favour, if it were worth while. Nevertheless, we are not prepared to grant Dr. J. that the bule-fire and bone-fire, were the same thing. The bale fire we take to have been, as the name imports, a cause or consequence of woe, distress, calamity. Hence the funeral pyre, as a scene of lamentation for the loss of the deceased, was a bale-fire; and hence the fire in which the Hindoo widow consumes herself to accompany her deceased husband, is a bale-fire. This custom was extant in the north of Europe, as well as in Asia. Of Nanna, the wife of Balder, it is said, she was borne to the funeral pile, and cast into the fire. Widows, indeed, were not burnt alive, but after having deprived themselves of life, they were consumed with their husbands, to cherish them in another world. [By-the bye, can any thing more decisively demonstrate the belief of these nations in the immortality of the soul?] We do not observe that any of the Dr.'s quotations are equal to the proof that the balefire is the bon-fire. But the difficulty lies on the bon-fire, and this we are partly inclined to derive from the Saxon bene, tone, a favour, a boon, an occurrence which gives pleasure: and in this sense we may understand it in Chaucer, "he bade hem all a bone;"-he invited them to an enjoyment. The lighting of fires, lamps, and other illuminations, as a token of joy, is an ancient custom; and might possibly be traced to the original of the re-lighted lamps in the festivals of AdoDis. We should even venture to think, that the extinguished life of that deity was marked in the bale-fire; as his revivification was commemorated in the bonfire. This, at least, is certain, that the Mithras of Persia, the same commemorative emblem under a different title, has on one side of him a youth, standing in a sorrowful attitude, with his torch reversed, the flame burning downwards, so that it is on the point of being extinguished; and on the other side of him a youth expressing joy, his toreh erect, his flame lively, and his whole aspect vi gorous. We can no further pursue this subject here: but this work will justify our resum ing the consideration of it in another article. Memoirs of the Life, Writings, and Correspondence, of Sir William Jones. A new Edition. By Lord Teignmouth. 8vo. pp. 650. Price 10s. 6d. London, Hatchard, 1807. DISTINCTION among the sons of men is sought after with an avidity character1stic of the superiority of mankind; but not every mode of obtaining it is honourable to our nature. When the joys of one are, derived from the miseries of many, when extensive evils follow in the train of a triumphant individual, distinction is guilt; and not seldom is it found to be misery also. But when the consequence of abilities developed in promoting the welfare of nations, in conferring benetits on future ages as well as on the present, in supporting the benevolent institutions and the best interests of mankind, is distinction, then it yields un VOL. V. Lit. Pan. Nov. 1808.] mingled enjoyment to those who contem-' plate it, and the mind, which itself is capable of just sentiments, applauds without reluctance, and indulges emulation without envy. Instances of this happy distinction are truly honourable to man, and justify the labours of literature no less than the partialities of friendship. They become examples, the imitation of which is free to all: they act as stimuli to sensible minds, and they contribute to repress the insolence of the arrogant, while they also support the perseverance of the languid, and direct the exertions of the ardent. Such an example was Sir Wil-, liam Jones: of capacious mind, versatile talents, unimpeachable morals, mental firmness, and extensive learning: but he was not this for himself alone: he directed his abilities to the welfare of his fellow-men, and thought but meanly of the barren possession of knowledge, the fruits of which, for it should be prolific,: were awaited with anxiety by the world. at large, as a boon from the hand of be nevolence. The volume before us is merely a second: edition in octavo of the memoirs of this. learned man: of which the first edition appeared in quarto, in 1804. The work is truly honourable to the subject, and to the author. Lord Teignmouth has well discharged the pleaing, though painful,, task, he had undertaken; and has pro-, duced a no less lasting monument of his own abilities and virtues, than of those of his friend. We cannot enlarge in our notice of a second edition: yet, as William and of his family, we take this we had a personal knowledge of Sir opportunity of adding our mite of infor-. mation to the ample collection of his lordship. From the earliest infancy the subject of these memoirs was destined by parental, affection to be eminent: and every exer-, tion was made to render this destination efficient. The death of his father, when his son William was only three years of age, produced no interruption in the endeavours to quality him for future distinction, and he found in his surviving parent the same intensity of desire to insure. him a brilliant career in life. In compliance with the injunctions of his late father, his infant years were devoted to learning, and his habit of attention and study became fixed long before his time K ter, and the mouth only is catch at it. Nor are the pu vination absent from the fir to preserve their religion more pure, as being less connected with others, and for a long time separated from the Belgae, who do not seem to have adopted the druidical worship. That there was a great similarity being. Each person presen tween the religion of the Druids, and that into it, and those which br of the heathens in the east, seems undenia- token prosperity to the ow ble. Strabo says that Ceres and Proserpine the following year: misf were worshipped in Britain according to the saged by those that burn Samothracian, i. e. Phenecian rites; Gales crackle. On the following Court, i. 46. stones are searched for in th be missing, let their own their minds to encounter haps calamity. In Ireland lighted on Midsummer custom is not extinct in E writer of this article has Midsummer eve in the towns in the diocese of Bel-tein was certainly East: it is practised at t "Bochart not only takes notice of Baal, Baalsamen, the god of heaven, but of a female deity worshipped by the Phenecians under the name of Baaltis. This he says Megastenes and Abidenus write Beltin. He supposes this goddess to have been the same with Astartes Georg. p. 786. According to Pliny the Draids began both their months and their years from the sixth moon. "It forms no inconsiderable presumption that the inhabitants of the countries north from Perthshire are not of Celtic origin,remonies of the Derm... that the name of Beltein is unknown to the devotees walk bare. them, although familiar to every one in feet of burning coals. Perthshire and in the western countries; and the name by which the term Whitsunday, brew youths were cast. sume, into a Bel-tein t which falls within a few days of it, is gene-foot. Dan. iii. 15. The rally expressed. at Jerusalem, was held phet; and the burning under an idol of anot! nour of Moloch, was ral was this custom; hint. Possibly the au occasion of joy, ĉ was of sorrow. "G. Andr. derives the name of Balldur, one of the Asi, or Scandinavian deities, from Baal or Bel, which signifies Lord; observing that the name Balldur contains a similar allusion. It is thought that they were called Asar or Asi, as being originally the companions of Odin in his expedition from Asia. V. RUDE-DAY." VOL. I. We shall make no apology for adding a few words on this subject in reference to other parts of the United Kingdom. Our Bonfires are lamity. In Wales this annual fire is kindled in autumn, on the first day of November; which being neither at the solstice nor equinox, deserves attention. We believe that it is accounted for by supposing that the lapse of ages has removed it from its ancient station, and that the observance is kept on the same day, nominally, though that be now removed some weeks backward from its true station. However that may be, in North Wales, especially, this fire is attended by many ceremonies: such as running through the fire and smoke, each participator casting a stone into the fire, and as the conclusion of this action, all running off to escape from the black short-tailed sow. The food for pile supper must consist of parsnips, nuts, dee and apples: then an apple is suspended vi by a string, and caught by the mouth alone; or one is flung into a tub of wa scene of lamentat [246 acer pe, ners her Dcing year) a Ture by 14 visit brought the life desirous ; so that trouble of nal, but that was he accomtalents. In , admitted a y. He was st. 19, 1770, January, 1774. vas not at first adually became circuits, as in that on one of pily instrumentak rough the steady anifested to a prin ental studies had as a proper person in India; aud by ord Ashburton, he nted in 1783. .Ho that year. While in every opportunity of je: he cultivated the Hindoo religious, the the Pundits, lawyers; sacred and ancient lanhe honour of leading the econdite studies, which opened to the acquainans, by the removal of lousies and prejudices, had guarded the sacred more than dragon-like e passed eleven years in as preparing for return to 1, whither his lady, whom when leaving England, had His oriDecember, 1793. on was, to have returned ina and Russia, or through : Providence bad otherwise apand he died at Calcutta, April orks are his posterity. 7 |