them, and that they did forbid them their houses, and all expectation of any rites of hospitality. And they thought it unrea sonable to hurt him by word or deed, who had been their friend, till they had sent him this declaration, that he might stand upon his guard. Thus Badius, the Campanian, betwixt both armies renounced friendship with Q. Crispinus, a Roman, that so he might have the freedom to assault him as an enemy; and thus dealt king Amasis with Polycrates, not that he had disobliged him, but that he feared his misfortune.

36. Amongst the Persians they had this custom: that when any was accused in the court for a breach of the laws, though it did plainly appear that he was guilty, yet should he not be immediately condemned, but first there should be an exact enquiry made into the whole course of his life, and a strict account should be taken whether his evil and unhandsome actions, or his gallant and commendable ones were the most: then if the number of his base and unworthy doings were found to be the greatest, he was condemned; if otherwise, he was absolved. For they thought it was beyond human power pepetually to keep to that which was right, and that they were to be accounted good, not who never did amiss, but for the most part did that which was right.

37. When the great chan is dead, and his funerals prepared, his body is carried to the mountain Alcan, which is the place appointed for the sepulture of their kings: and then those that attend upon the corpse thither, are commanded to kill all persons indifferently whom they meet with upon the way, and to charge them that they perform diligent service to their dead king in the other world. When thedead body of the great chan Mongo, who was the fifth in order, were conducted to that place, there were no less than twenty thousand slain by this means upon the way at another time three hundred thousand were killed upon the like occasion, says Kornmannus.

38. The con.monwealth of the Ly

b. 218.

cians heretofore ordained, that all those who would propose any novelty in matter of law, should deliver it in public with a halter about their necks, to the end, that if their propositions were not found to be good and profitable to the republic, the authors thereof should immediately be strangled upon the place.

39. The funerals of the Indian Persees are in this manner: they put the dead body into a winding-sheet; all the way' his kindred beat themselves, but in great silence, till they come within fifty or an hundred paces of the burial place, where the herbood or priest meets them, (obser ving ten foot distance) attired in a yellow scarf, and a thin turban. The necesse lars (or bearers) carry the corpse upon an iron bier (wood is forbidden, in ti at issacred to the fire which they worship) to a little shed, or furnace, where, so soon as some mystic antics are acted, they hoist it up to the top of a round stone building, twelve foot high, and eighty in circuit; the entrance is only at the north-east side, where, through a small grate or hole, they convey the carcase into a common monument; the good men into one, and the bad men into another. It is flat above, wholly open, plaistered with smooth white loom, hard and smooth like that of Paris. In the midst thereof is a hole descending to the bottom, made to let in the putrefaction issuing from the decayed bodies, which are thereupon laid naked in two rows, exposed to the sun's flaming rage, and merciless appetite of ravenous vultures, who commonly are fed by these carcases, tearing the raw flesh asunder, and deforming it in an ugly sort; so that the abominable stink of those unburied bodies (in some places three hundred) is so loathsome and strong, that they would prove worse seen then spoken of. The desire to see strange sights allures a traveller, but the Persees delight not that a stranger should go up to view them.

40. In the Roman marriages, which commenced with contracts mutually sealed and signed with the signets of divers witnesses there present, there were sun

dry

dry customs observed by them. The man, in token of good-will, gave to the woman a ring, which she was to wear upon the next finger to the little one on the left hand, because unto that finger alone a certain artery proceedeth from the heart. The word nuptie, which signifis marriage, had its derivation à nubo, which in old time signified to cover; the custom being, that the woman should be brought to her husband with a covering or veil cast over her face. Also because of the good success that Romulus and his followers had in the violent taking away of the Sabine women, they continued a custom that the nan should come and take away away his wife by a seeming violence from the lap or bosom of her mother, or her next of kin. She being thus taken away, her husband did disse ver and divide the hair of her head with the top of a spear, wherewith some fencer had been formerly killed; which ceremony did betoken that nothing should disjoin them but such a spear, or such like violence. Towards night the woman was brought home to her husband's house with five torches, signifying thereby the need which married persons have of five goddesses and gods, Jupiter, Juno, Venus, Euadela, and Diana, who is called Lucina. When the woman was thus brought to the door, then she did anoint the door of the posts with oil: from which ceremony the wife was called uxor, quasi unxor. This ended, the bride-men did lift her over the threshold, and so carried her in by a seeming violence, because in modesty she would not seem to go with out force into that place where she must cease to be a maid. At her carrying in, all the company did cry out with a loud voice, Talassio, Talassio; for which custom Plutarch alledge this reason for one. At the rape of the Sabine virgins, there were some of the poorer sort spied carrying away one of the fairest women: some of the chief citizens would have taken her from them, but they began to cry out," That they carried her to Talas sius, a great, man, and well-beloved among the Romans." At the naming of Talas

sius they suffered her to be carried away, themselves accompanying her, and often crying Talassio, Talassio; from whence it hath been been continued as a custom amongst the Romans ever after at their marriages to sing, Talassio, Talassio.

41. The black people of Caffares, in the land of Mosambique, have a custom amongst them, that when they go to war against their enemies, he that taketh or killeth most men is accounted the best and bravest man, and much respected. As a proof of his gallantry unto his king, from as many as he hath slain or taken prisoners he cuts off the privy members, and dries them well, because they should not rot; with these thus dried he comes before his king with great reverence, in the presence of the principal men in the village, where taking these members one by one into his mouth, he spits them on the ground at the king's feet, which the king with great thanks accepts; and the more to reward and recompense their valour, he causes them all to be taken up, and given him again for a sign and token of honour. Whereby from that time forwards they are accounted as knights, and they take all those members, wherewith the king hath thus honoured them, and tie them all upon a string, like a bracelet or chain, and when they marry, or go to any wedding or feast, the bride or wife of such knights do wear the aforesaid chain about their necks, which among them is as great an honour as it 1s with us to wear the golden fleece, or the garter in England: and the brides of such knights are therewith as proud as if they were the mightiest queens in all the world.

42. When any of the Indian noblemen or Bramins (that is priests) die, their friends assemble together, and make a hole in the ground, wherein they throw much wood, sweet sanders, and other spices, with rice, corn, and much oil, because the fire should burn the stronger. Which done, they lay the dead bramin in it: then comes his wife with music, and many of her nearest friends, all sing ing certain praises in commendation of

ber

The Otaheitans, who are lovers of society, and very gentle in their manners, feed separately from each other. At the hour of repast the members of each fa

43 The follow articles are collected chiefly from a curious book entitled, L'Esprit des Usages et des Coutumes.

The Maldivian islanders eat alone. They retire into the most hidden parts of their house, and they draw down the cloths that serve as blinds to their windows, that they may eat unobserved. "This custom probably arises," says the author, "from the savage, in the early periods of society, concealing himself to eat: he fears that another, with as sharp an appetite, but more strong than himself, should come and ravish his meal from him. Besides, the ideas of witchcraft are widely spread among barbarians, and they are not a little fearful that some incantation may be thrown amongst their victuals."

In noticing the solitary meal of the Maldivian islanders, another reason may be alledged for this misanthropic repast. They never will eat with one who is inferior to them in birth, in riches, or indignity; and, as it is a difficult matter to settle this equality, they are condemned to lead this unsociable life. On the contrary the islanders of the Philippines are remarkably social: whenever one of them finds himself without a companion to partake of his meal, he runs till he meets one; and we are assured, that however keen his appetite may be, he ventures not to satisfy it without a guest.

The tables of the Chinese shine with a beautiful varnish, and are covered with silk carpets, very elegantly worked. They do not make use of plates, knives, or forks; every guest has two little ivory or ebony sticks, which he handles with great dexterity.

and even husband and wife, father and mother, have each their respective basket. They place themselves at the distance of two or three yards from each other, turn their backs, and take their meal in profound silence.

The custom of drinking at different hours from those assigned for eating, is to be met with amongst many savage na tions. It was originally begun from necessity, and became a habit, which subsisted even when the fountain-head was near them. "A people transplanted," observes our ingenious philosopher, "preserve in another climate modes of living which relate to those from whence they originally came. It is thus that the Indians of Brazil scrupulously abstain from eating when they drink, and from drinking when they eat.

When neither decency nor politeness is known, the man who invites his friends to a repast is greatly embarrassed to tes tify his esteem for his guests, and to present them with some amusement; for the savage guest imposes on him some obli gation. Amongst the greater part of the American Indians the host is continually on the watch to solicit them to eat, but couches nothing himself. In New France ne wearies himself with singing to divert the company while they eat.

When civilization advances, we wish to shew our confidence to our friends: we treat them as relations; and it is said, that in China the master of the house, to give a mark of his politeness, absents him. self while his guests regale themselves at his table in undisturbed revelry.

The demonstrations of friendship in a rude state have a savage and gross character, which it is not a little curious to observe. The Tartars pull a man by the ear to press him to drink; and they continue tormenting him till he opens his mouth: they then clap their hands, and dance before him.

No customs seem more ridiculous than

those

those practised by a Kamchatdale, whether he wishes to make another his friend. He first invites him to eat: the host and his guest strip themselves in a cabin, which is heated to an uncommon degree; while the guest devours the food with which he is served, the other continually stirs the fire. The stranger must bear the excess of the heat as well as of the repast. He vomits ten times before he will yield; but at length obliged to acknowledge himself overcome, he begins to compound matters. He purchases a moment's respite by a present of clothes or dogs; for his host threatens to heat the cabin, and oblige him to eat till he dies. The stranger has the right of retaliation allowed him; he treats in the same manner, and exacts the same presents. Should his host not accept the invitation of his guest, whom he has so handsomely regaled, he would come and inhabit his cabin, till he had obtained from him the presents he had in so singular a manner given to him.

For this extravagant custom a curious reason has been alledged. It is meant to put the person to trial, whose friendship is sought. The Kamchatdale, who is at the expence of the fires and the repast, is desirous to know if the stranger has the strength to support pain with him, and if he is generous enough to share with him some part of his property. While the guest is thus employed on his meal, he continues heating the cabin to an insupportable degree; and, for a last proof of the stranger's constancy and attachment, he exacts more clothes and more dogs. The host passes through the same ceremonies in the cabin of the stranger, and he shows, in his turn, with what degree of fortitude he can defend his friend. It is thus that the most singular customs would appear simple, if it were possible for the philosopher to contemplate them on the spot.

As a distinguishing mark of their esteem, the negroes of Ardra drink out of one cup at the same time. The king of Luango eats in one house, and drinks in another. A Kamchatdale kneels before his guest; he cuts an enormous

slice from a sea-calf, crams it entire into the mouth of his friend, crying out furiously, Tana! "There!" and cutting away what hangs about his lips, snatches and swallows it with avidity.

A barbarous magnificence attended the feasts of the antient monarchs of France. We are informed that after their coronation, or consecration, when they sat at table, the nobility served them on horseback.

44. On the first establishment of the French monarchy, the name of Champsde Mars was given to the general assemblies of the people, who were convoked every year by the king to make new laws or new regulations, to hear the complaints of their subjects, to determine great differences between the princes and lords of the court, and to review the military. Some authors have written that these assemblies were called Champs-deMars, because they were held in a plain similar to the Campus Martius at Rome, and nearly for the same purpose. Others are of opinion,that they acquired this ap pellation on account of their being held in the beginning of the month of March, which was the case under the first race of the kings of France. But Pepin, finding that this season was not proper for reviewing the troops, made choice, about the year 755, of the month of May, so that these assemblies were named Champsde-Mai. They were, however, still called also Champs-de-Mars, though held in the month of May. The kings on this occasion received from their subjects presents, which were called annual or royal gifts, which were destined for the defence of the state. The ecclesiastics even, on account of their domains, were not exempted from the obligation of presenting such gifts. It is seen in the constitu tion of Louis le Débonaire, that some monasteries were bound to give similar gifts, and also to furnish soldiers: some were obliged only to give presents, and others to offer up prayers for the health of the prince and royal family, and for the prosperity of public affairs. Some are of opinion, that from this may be traced the origin of the aids in money. which the kings, at certain periods, re

ceived