mentioned, he drew down one eyebrow on his cheek, and at the same time raised the

by the author. "Aff at the nail," or "Gane off at the nail," a phrase used with respect to persons who, in their conduct, have laid asi all regard to propriety or decency; who transgress all ordinary rules; &c. Having supported this sense by appropriate quotations, the Dr. adds.

other to the region of his forehead and hair. Egill was black-eyed, and had dun eyebrows. He would not taste drink, although it was presented to him; but alternately raised and let fall his eyebrows King Athelstan, seated on his throne, also placed his sword on his knees. When they had sat thus for some time, the king drew his sword out of its scabbard, placed on the point of it a large and valuable ring of gold, which, rising froin bis throne and stepping forward on the pavement, he reached over the fire to Egill. He tising, received the ring on the point of his sword, and drew it to him. He then returned to his place. The king seated himself again on his throne. Egill, placed below, put the bracelet on his arm, and his eyebrows returned to their proper station. Laying down his sword with his helmet, he received the horn presented to him, and drank.the joint by which the middle finger is inThen he sung:

The death of the destroyer of hooked breastplates

Made me let fall my eyebrows :-

The expression, however, may be understood metaphorically in another sense; according to which nail refers to the human body. For nagal, unguis, was a term used by the ancient Goths and Germans, in computing relations. They reckoned seven degrecs; the first was represented by the head, as denoting husband and wife; the second by the arm-pit, and referred to children, brothers and sisters; the third, by the elbow, signifying the children of brothers and sisters the fourth, by the wrist, denoting the grandchildren of brothers and sisters; the fifth by

serted into the hand, representing the grandchildren of cousins or what are called third cousins; the sixth by the next joint; the seventh, or last, by the nail of the middle

I can now carry on the sword the jewel I re- finger. This mode of computation was called ceived from a hero, as my reward : Which is no mean praise."

in Alem. sipzal, in ancient Swedish, nageljare. A relation in the seventh degree was hence denominated, Teut, nagel-muge, q. of a nail-kinsinau, one at the extreme of computation.

Whoever was beyond this degree, in blood, or relinquished connection with the family, might be said, to go off at the nail.

From this time forward Egill drank his share and conversed with those who were near him. Then the king caused two chests to be brought in, each of them full of silver, and carried by two men. He said, " Egill, receive these chests; and if thou return to Iceland, bear this money to thy father which What is the origin of our English I send to him as a compensation for the loss of his son. Part of it, however, thou phrase, to pay money down on the nail? The questions which arise on the namayest distribute among thine own and Thorolf's nearest kinsmen, whom thou hold-ture and extent of the ideas derived from est most dear. But thou thyself shalt receive with me compensation for the loss of thy brother either in lands or moveables, according to thy choice. If it be thy inclination to remain with me, I shall give thee what hopour or dignity thou shalt please to ask." Egill receiving the money, thanked the king for his gifts and gracious promises; and, bright ening up, he thus sung:

"Grief. made me let fall my eyebrows;

But now I have found him who can smooth all these asperities : My eyebrows have been quickly raised up by the king. Egill Skallagrim Sag. op. Jonhast. Antiq. Celt. Scand. p. 52. 54. Perhaps the names of places compounded with Brent, may import a hill in English also; as Brentwood, "the wood on the brow of the hill," not Burnt-wood, as some have supposed.

Under the word NAIL, we have an extremely ingenious conjecture proposed

the human body, are adapted to lead to more general inquiries than appears at first sight. The Hindoos tell us, that the different tribes of men were derived from the different parts of the body: the Brahman, as most important, from the head: the soldier, as most courageous, from the chest; the labourer from the armis, &c. and the pious Mr. Henry goes so far into these ideas, as to observe, concerning the sexes, that the woman was taken from the man, by the Great Creator, not from his head, that she might not usurp dominion over him: not froma his feet, that he might not despise, and trample upon her; but, from his side, that he might love and cherish the nearest possible associate to his heart.

We may safely allow whatever remains of these ideas, to be transcripts of extremely ancient, and even original modes of expression. When a party in Hebrew

is found to be five, the allusion is to the fingers of one hand: when numbers change at ten, nature has carried them so far on both our hands; when the Indians of America to express innumerable persons or things, take the hair of the head into their hands and shake it, we must allow the sign to be extremely expressive. And could we assemble the various allusions, phrases, and metaphors, to which the body and its members have given occasion (to say nothing of measures, a foot, an ell, &c. which are notoriously taken from it), the whole together would furnish matter of extremely speculation.

curious

season is of great antiquity; a similar one prevailed in many of the cities of Gaul during the times of heathenism, and was continued after the establishment of Christianity.

By one of the canons enacted at Auxerre, A. D. 578, it was forbidden on the calends of January, vetula aut cervolo facere, to act the calf or buck. Elsewhere, the youth assumed the skin of a ram, and ran against their fellows. This was called Julbock-the buck of Yule. A homily, ascribed to Augustine, mentions these transformations. The singing of Carols is also very ancient. It was practised by the heathen Romans during the calends of January. The canons forbad it; nevertheless, carols are still sung.

Dr. J. has good articles on the Fairies and Brounies; but for these we must refer About this time last year, we submitto the work. The first we certainly should ted to our readers a few remarks on deduce from the Peri of the Persians; Christmas, and the festivities of the seabut, we believe the principals of the race son. Many a learned dissertation has must now be sought for in Wales. The been composed on subjects less interesting latter we hardly know what to make of; than this merry time. A complete hiswe had thought them the opponents of tory of it could not fail of being both cuthe Fairies, but Dr. J. produces authori-rious and entertaining. We shall tranties that seem to imply some relationship between them.

It may not be amiss, however, to state certain circumstances mentioned by Dr. J. as still extant in Scotland, which are practised by the flesh-and-blood representatives of this superior class of beings.

The exhibitions of Gysarts are still known in Scotland, being the same with the Christmas mummery of the English. In Scotland, even till the beginning of this century, maskers were admitted into any fashionable family, if the person who introduced them known, and became answerable for the behaviour of his companions. Dancing with the maskers ensued."-Bannatyne Poems. Note p. 235.

was

The custom of disguising now remains only anong boys and girls, some of whom wear masks, others blacken their faces with soot. They go from door to door, singing carols that have some relation to the season, and asking money, or bread superior in qua lity to that used on ordinary occasions.

It is common, in some parts of the country at least, that if admitted into any house, one of them, who precedes the rest, carries a small besom, and sweeps a ring or space for them to dance in. This ceremony is strictly observed; and, it has been supposed, is connected with the vulgar tradition concerning the light dances of the fairies, one of whom is always represented as sweeping the spot ap propriated to their festivity.

The custom of appearing disguised at this

scribe some, and abridge others, of Dr. J.'s remarks on this subject.

The ancient Goths had three great religious festivals in the year. Of these Yule was the first; it occurred at the same time as our Christmas.

Many conjectures have been formed as to the origin of this name. Some have derived it from the Greek 182c5, which denoted a hymn sung by the women in honour of Bacchus. Theodoret, in his work De Materiâ et Mundo, says: "Let us not sing the lulus to Ceres." This term might be derived from a common origin; but certainly is not the origin of Yule. The notion that Yule was derived from Julius Cæsar, is undeserving of consideration. The Anglo-Saxons gave the name of Geola to two of their months, December and January, calling the first Aerre-Geola, or the first Yule, and the second Aeftera-Geola, or the latter Yule. Dr. J., without hesitation, considers Geola as the same word with Yule. We may be allowed to doubt, however, whether it may not rather be allied to thing or purpose, and so of the year ; goal, the termination or finishing of a and therefore, if it be the same with Yule, the idea is the feast at the year's

end."

This festival among the northern nations was the great season of sacrifice.

66 he lets in Yute."

who first opens the door on Yule day, expects
to prosper more than any other member of
the family during the future year, because, as
The door being opened, it is customary with
the vulgar express it,
with a clean cloth, and according to their own
some to place a table or chair in it, covering it
language, to

set on it bread and cheese to

Yule." Early in the morning, as soon as any one of the family gets out of bed, a new broom besom is set at the back of the outer door. The design is to let in Yule." These gross superstitions, and the very mode of expression, have undoubtedly had a heathfied. but treated as a deity who receives an en origin; for Yule is thus not only personi

oblation.

It is also very common to have a table co

vered, in the house, from morning to even

one who calls may take a portion, and it is decmed very ominous, if one come into a house, and leave it without participation. However many may call on this day, all must partake of the cheer provided.

Human sacrifices, some think, marked its importance. Besides these, they offered horses, dogs, and cocks in place of hawks, to the number of ninety-nine. The Persians sacrificed horses; so did the Goths, in the feast of Yule. The Greenlanders at this day keep a sun-feast, at the winter solstice, Dec. 22. The Goths also sacrificed a boar; to this our ancient custom of bringing in a boar's head at Christmas festivities has a reference, and even our still retained preparation of brawn. In the Orkney Islands, in the parish of Sandwick, every family that bas a herd of swine, kills a sow on Dec. 17, which thence is called. sow-day." The noble chine at Christmas is well known among ourselves, at family meeting, with bread and drink on it, that every ings. The same is customary in Holland; and in the north of Europe, the peasants, at Christmas-time, make bread in the form of a boar pig. This they place on a table, with bacon and other dishes; and, as a good omen, they expose it as long as the feast continues. They call this kind of bread Julagall." In this word we discover, if we mistake not, the Geola of our Saxon ancestors, in composition with Yule, which does not diminish the force of our objection already mentioned. The Roman Saturnalia were celebrated in the latter part of the month of December. It was also customary with the Romans, at this season, to cover tables, and set lamps on them. At this season, the Druids perfomed some of the most solemn acts of their worship; such as cutting the misletoe with their golden bill, &c. Peculiar ceremonies at this time were observed among the Egyptians also. So that it appears to have been a general custom among the heathen to distinguish the close of the year, or the beginning of the new year, by religious observances : as Jerom says. But this intention could be true only of those nations which begun their year at the winter solstice; those which begun their year in spring, could have no such allusion in December.

Jerom on Isaiah 1xv. 11. says, "There is an ancient idolatrous custom in all cities, and especially in Egypt and Alexandria, that on the last day of the year and of the last month, they place a table covered with meats of different kinds, and a cup mixed with honey, expressive of abundance, either of the past, or of the future year."

In our own country, there are still several stiges of this idolatry. In Augus, he,

Any servant who is supposed to have a due regard to the interests of the family, and at of superstition, is careful to go early to the the same time not emancipated from the yoke well, on Christmas morning, to draw water, to draw corn out of the stack, and also to bring in Kale from the kitchen-garden. This is meant to insure prosperity to the family.

A similar superstion is, for the same reason, still observed by many on the morning of the new year. One of a family watches the stroke of twelve, goes to the well, as quickly as possible, and carefully skims it. This is called" getting the scum or ream (cream) of the well."

This superstious rite in the South of Scotland, is observed on the morning of New Year's Day.

Twall struck.-Twa neebour hizzies raise';
Au', liltin, gaed a sat gate;
The flower o'the well to our house gaes,

An' I'll the bonniest lad get."

Upon the morning of the first day of the new year, the country lasses are sure to rise which is seldom the case, that they may get as early as possible, if they have been in bed, the flower, as it is called, or the first pail fall of water from the well. The girl who is so lucky as to obtain that prize, is supposed to have more than a double chance of gaining the most accomplished young man in the parish. As they go to the well they chaunt over the words, which are marked with inverted commas." Rev. I. Nicol's poems i. 30.

This rite was not unknown to the Romans Virgil attributes it to Eneas. The act of skimming water with the hand was one of the rites necessary to successful augury.

this season; for the candle, that is lighted on Yule, must be so large as to burn from the time of its being lighted till the day be done. If it did not, the circumstance would be an omen of ill fortune to the family during the subsequent year. Hence large candles are by the vulgar called Yule candles. Even where lamps are commonly used, the poorest will not light them at this time. Rudbeck informs us, that in the ancient language of Sweden, Tule lius, denotes the candles of Yule, or of the Sun, which on the night preceding the festival of Yule, illuminated the houses of private persons throughout the whole kingdom.

The Romans in their Saturnalia, used lights in the worship of their deity. The poor were wont to present the rich with wax Lapers. Yule candles are, in the North of Scotland, given as a present at this season by merchants to their stated customers.

By many who rigidly observe the supersti tions of the season, the Yule candle is allowed to burn out of itself. By others, when the day is at a close, the portentous candle is extinguished, and carefully locked up in a chest. There it is kept, in order to be burnt out at the owners Late-wake.

I may observe by the way, that the preservation of candles has been viewed by the superstitious as a matter of great importance. This notion seems to have been pretty generally diffused. An Icelandic writer informs us, that a spa-konu a spar-wife, or sybil, who thought herself neglected, in comparison of her sisterhood, at some unhallowed rites observed for fortelling the fate of a child, cried out : ་་ Truly, I add to these predictions, that the, child shall live no longer than those candles which are lighted beside him, are burnt out." Then the chief of the sybils immediately extinguished one of the candles, and gave it to the mother of the child to be carefully preserved, and not to be lighted while the child was in life.

This will remind the classical reader of the brand, on the burning of which depended the life of Meleager: as the lights will remind him of those used in the feasts of Adonis.

Dr. J. has omitted to mention the Yule log, which is an immense block, in many parts of England reserved for making up a blazing fire. The absence of a log of wood is supplied in other places by a coal of extraordinary dimensions..

Other customs are also observed at Yule tide. In the morning one rises before the rest of the family and prepares food for them, which must be eaten in bed. This frequently consists of cakes baken with eggs, called Care

cakes: a cake for every person in the house, If any one of these break in the toasting, the person for whon; it is baked, will not, it is supposed see another Fule.

In the North of Scotland, the men will not labour on Yule day, alledging that "their fathers never wrought on Yule." The women have a peculiar aversion to spinning on that day, nor will they leave any flax or yarn on their wheels overnight, lest the Devil should reel it for them before morning. In Yorkshire, and other northern parts, they have an old custom after sermon or service on Christmas day, the people will, even in the churches, cry Ule! Ule! as a token of rejoicing; and the common sort run about the street singing Ule, Ule, Ule, Ule.

:

Yule was also introduced with peculiar solemnity. The evening before it was, by the northern nations, called Moedre-nect: the Mother Night, that which produced all the rest and this epoch was rendered remarkable, as they dated from thence the beginning of the year, which they computed from one winter solstice to another, as they did the month from one new moon to another. Wormius says, this was also a custom of the Icelanders. They even reckoned a person's age by the num ber of Yules he had seen; and a child born a single day before Yule, is reckoned one year old after it is passed. Something of the same obtains in Scotland, also; and the same principle has been adopted to explain the two year old infants of Bethlehem.

To these observances, many others, extant in England, might be added, to shew the importance attached to this season. The custom of decorating our churches with evergreens, of sticking in the windows, over the chimnies, &c. branches and sprigs of holly, &c, together with that unhallowed rite which excites puritanic ire, (envy, rather, say sly prac tioners) the kissing of the lasses under the misletoe branch.

We presume that these extracts justify our observation that Christmas is a deep theme for a learned wight to investigate: and we take our leave of the subject, and of Dr. Jamieson's work, by acknowledging the satisfaction with which we have perused a great number of articles in it ; and by expressing our confidence that the public will not fail to estimate his labours very highly.