among other notices relating to marriages at Court in the reign of James I., is the following: "At night there was casting off the bride's left hose, and many other pretty sorceries."

Grose tells us of a singular superstition on this occasion, i. e. that if in a family the youngest daughter should chance to be married before her elder sisters they must all dance at her wedding without shoes this will counteract their ill-luck, and procure them husbands.

In a curious book, entitled "A Boulster Lecture," 8vo. Lond. 1640, p. 280, mention occurs of an ancient custom, "when at any time a couple were married, the sole of the

bridegroom's shoe was to be laid upon the bride's head, implying with what subjection she should serve her husband."

There was an ancient superstition that the bride was not to step over the threshold in entering the bridegroom's house, but was to be lifted over by her nearest relations. (") She was also to knit her fillets to the doorposts, and anoint the sides, to avoid the mischievous fascinations of witches. (5) Previous to this, too, she was to put on a yellow veil. (6)

It was held unlucky, also, if the bride did not weep bitterly on the wedding-day. (7)

(a) See the "Pleasant History of the First Founders," &c., 8vo. p. 57.

(1) Vallancey adds: "This is now played as a game by the youths of both sexes in Ireland. The Irish Seic Seona (Shec Shona) was readily turned into Jack Stones by an English ear, by which name this game is now known by the English in Ireland. It has another name among the vulgar, viz. Gobstones."

Pliny, in the tenth Book, chap. viii. of his "Natural History," mentions that in his time the Circos, a sort of lame hawk, was accounted a lucky omen at weddings.

(2) Thus "Humphrey Clinker," vol. iii. p. 265, edit. 1771: "A cake being broken over the head of Mrs. Tabitha Lismahago, the fragments were distributed among the bystanders, according to the custom of the ancient Britons, on the supposition that every person who ate of this hallowed cake should that night have a vision of the man or woman whom Heaven designed should be his or her wedded mate."

So the Spectator: "The writer resolved to try his fortune, fasted all day, and, that he might be sure of dreaming upon something at night, procured a handsome slice of bridecake, which he placed very conveniently under his pillow."

The "Connoisseur," also, notices the practice, No. 56: "Cousin Debby was mar

ried a little while ago, and she sent me a piece of bride-cake to put under my pillow, and I had the sweetest dream: I thought we were going to be married together."

The following occurs in "The Progress of Matrimony," 1733, p. 30:

"But, Madam, as a present take
This little paper of bride-cake;
Fast any Friday in the year,
When Venus mounts the starry sphere,
Thrust this at night in pillow beer,
In morning slumber you will seem
T'enjoy your lover in a dream."

In the "St. James's Chronicle," from April 16th to April 18th, 1799, are the following lines on

"The Wedding-Cake.

"Enlivening source of Hymeneal mirth, All hail the blest receipt that gave thee birth!

Tho' Flora culls the fairest of her bowers, And strews the path of Hymen with her flowers,

Not half the raptures give her scatter'd sweets;

The Cake far kinder gratulation meets.

The bridemaid's eyes with sparkling glances beam,

She views the Cake, and greets the promis'd dream.

For, when endow'd with necromantic spell, She knows what wondrous things the Cake will tell.

When from the altar comes the pensive bride,

With downcast looks, her partner at her side,

Soon from the ground these thoughtful looks arise,

To meet the Cake that gayer thoughts supplies.

With her own hand she charms each destin'd slice,

And thro' the ring repeats the trebled thrice. The hallow'd ring, infusing magic pow'r, Bids Hymen's visions wait the midnight hour;

The mystic treasure, plac'd beneath her head,

Will tell the fair if haply she may wed. These mysteries portentous lie conceal'd, Till Morpheus calls and bids them stand reveal'd;

The future husband that night's dream

will bring,

Whether a parson, soldier, beggar, king,
As partner of her life the fair must take,
Irrevocable doom of Bridal Cake."

(3) Thus Herrick's "Hesperides," p. 152: "While that others do divine,

Blest is the bride on whom the sun doth shine."

(*) "Antiquitat. Convivial.," fol. 229. There was an ancient superstition, that for a bride to have good fortune it was necessary at her marriage that she should enter the house under two drawn swords placed in the manner of a St. Andrew's Cross. "Si sponsa debet habere bonam fortunam, oportet quod in nuptiis ingrediatur domum sub duobus evaginatis gladiis positis ad modum Crucis S. Andreæ." Delrio Disquisit. Magic. p. 454, from Beezius.

Hutchinson, in his "History of Durham," vol. i. p. 33, speaking of a cross near the ruins of the church in Holy Island, says: "It is now called the Petting Stone. When

ever a marriage is solemnised at the church, after the ceremony the bride is to step upon it; and if she cannot stride to the end thereof, it is said the marriage will prove unfortunate." The etymology there given is too ridiculous to be remembered: it is called petting, lest the bride should take pet with her supper.

Grose tells us of a vulgar superstition, that holds it unlucky to walk under a ladder, as it may prevent your being married that year.

Our rustics retain to this day many superstitious notions concerning the times of the year when it is accounted lucky or otherwise to marry. It has been remarked in the former volume of this work that none are ever married on Childermas Day: for whatever cause, this is a black day in the calendar of impatient lovers. See "Aubrey's Miscell." edit. 1748, p. 5. Randle Holme, too, in his Academy of Armory and Blazon," edit. 1688, fol. B. iii. cap. 3, p. 131, tells us: "Innocence Day, on what day of the week soever it lights upon, that day of the week is by astronomers taken to be a cross-day all the year through."

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The following proverb, from Ray, marks another ancient conceit on this head:

"Who marries between the sickle and the

scythe Will never thrive."

We gather from the author of the "Convivial Antiquities" that the Heathen Romans were not without their superstitions on this subject. The month of May has been already noticed from Ovid's Fasti as a time which was considered particularly unlucky for the celebration of marriage:

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"Tempus quoque nuptiarum celebrandarum (says Stuckius) certum a veteribus definitum et constitutum esse invenio. Concilii Ilerdensis, xxxiii. 9, 4. Et in Decreto Ivonis, lib. 6, non oportet a Septuagesima usque in Octavam Paschæ, et tribus Hebdomadibus ante Festivitatem S. Joannis Baptistæ, et ab adventu Domini usque post Epiphaniam, nuptias celebrare. Quod si factum fuerit, separentur." Antiquitat. Conviv. p. 72. See also the "Formula" in the Append. to Hearne's "Hist. and Antiq. of Glastonbury," p. 309.

I find the following to our purpose :

"De tempore prohibiti Matrimonii. "Conjugium adventus tollit, sed Stella reducit,

Mox Cineres stringunt, Lux pascha octava relaxat."

In the Roman Calendar, in my library, so often quoted, several days are marked as unfit for marriages: "Nuptiæ non fiunt,” i. e. "Feb. 11, June 2, Nov. 2, Decemb. 1." On the 16th of September, it is noted, "Tobia

sacrum.

Nuptiarum Ceremoniæ a Nuptiis deductæ, videlicet de Ense, de Pisce, de Pompa, et de Pedibus lavandis." On the 24th of January, the Vigil of St. Paul's Day, there is this singular restriction, "Viri cum Uxoribus non cubant."

In a most curious old Almanac in my possession, for the year 1559, "by Lewes Vaughan, made for the merydian of Gloucestre," are noted as follow: "The tymes of Weddinges when it begynneth and endeth." "Jan. 14, Weding begin. Jan. 21, Weddinge goth out. April 3, Wedding be. April 29, Wedding goeth out. May 22, Wedding begyn." And in another Almanac, for 1655, by Andrew Waterman, mariner, we have pointed out to us, in the last page, the following days as "good to marry, or contract a wife (for then women will be fond and loving), viz. January 2, 4, 11, 19, and 21. Feb. 1, 3, 10, 19, 21. March 3, 5, 12, 20, 23. April 2, 4, 12, 20, and 22. May 2. 4, 12, 20, 23. June 1, 3, 11, 19, 21. July 1, 3, 12, 19, 21, 31. August 2, 11, 18, 20, 30. Sept. 1, 9, 16, 18, 28. Octob. 1, 8, 15, 17, 27, 29. Nov. 5, 11, 13, 22, 25. Decemb. 1, 8, 10, 19, 23, 29."

In Sir John Sinclair's "Account of Scotland," vol. xv. 8vo. Edinb. 1795, p. 311, the minister of the parishes of South Ronaldsay and Burray, two of the Orkney Islands, in his Statistical Account of the Character and Manners of the People, says: "No couple chuses to marry except with a growing moon, and some even wish for a flowing tide."

(5) "The bryde anoynted the poostes of

(a) Pennant informs us that among the Highlanders, during the marriage ceremony, great care is taken that dogs do not pass between the couple to be married; and particular attention is paid to the leaving the bridegroom's left shoe without buckle or latchet, to prevent the secret influence of witches on the nuptial night. He adds, "This is an old opinion." Gesner says that witches made use of toads as a charm, "ut vim coeundi, ni fallor, in viris tollerent." Gesner de Quad. Ovi. p. 72.

Tying the point was another fascination, illustrations of which may be found in Reginald Scot's "Discourse concerning Devils and Spirits," p. 71; in "The Fifteen Comforts of Marriage," p. 225; and in the "British Apollo," vol. ii. Numb 35, fol. Lond. 1709.

In the old play of "The Witch of Edmonton," 4to. 1658, young Banks says, "Ungirt, unbless'd, says the proverb. But my girdle shall serve as a riding knit; and a fig for all the witches in Christendom."

FLINGING the Stocking is thus mentioned in a curious little book entitled "The WestCountry Clothier undone by a Peacock," p. 65: "The Sack Posset must be eaten and the Stocking flung, to see who can first hit the bridegroom on the nose."

Misson, in his "Travels through England," tells us of this custom, that the young men took the bride's stocking, and the girls those of the bridegroom; each of whom, sitting at the foot of the bed, threw the stocking over

their heads, endeavouring to make it fall upon that of the bride or her spouse: if the bridegroom's stockings, thrown by the girls, (1) fell upon the bridegroom's head, it was a sign that they themselves would soon be married; and a similar prognostic was taken from the falling of the bride's stocking, thrown by the young men. (2)

Throwing the Stocking has not been omitted in the "Collier's Wedding." (3)

(1) In the "Fifteen Comforts of Marriage," p. 60, the custom is represented a little different. "One of the young ladies, instead of throwing the stocking at the bride, flings it full in the basin," (which held the sackposset,) "and then it's time to take the posset away; which done, they last kiss round, and so depart."

(2) "Les Garçons prennent le Bas de l'Epouse, et les Filles ceux de l'Epoux, les uns et les autres s'asseyent au pied du lit et chacun jette les Bas par dessus la Tête, tachant a les faire tomber sur celle des mariez: si les Bas de l'Homme, jettez par la Fille, tombent sur la Tête du marié, c'est signe qu'elle sera bientôt marié elle-même; et il en est ainsi du prognostic des Bas de la Femme, jettez par les Garçons. Souvent ces jeunes Gens s'engagent ensemble sur le succès des Bas hereusement tombez, quoique cela ne soit regardé par eux-mêmes que comme une dadinage."

So "Hymen," &c. 8vo. Lond. 1760, p. 174: "The men take the bride's stockings, and the women those of the bridegroom: they then seat themselves at the bed's feet and throw the stockings over their heads, and whenever any one hits the owner of them it is looked upon as an omen that the person will be mar

ried in a short time; and though this ceremony is looked upon as mere play and foolery, new marriages are often occasioned by such accidents. Meantime the posset is got ready and given to the married couple. When they awake in the morning a Sack-posset is also given them."

"The posset too of Sack was eaten,

And Stocking thrown too (all besweaten)."
Vereingetsrixa, p. 26.

(3)" The Stockings thrown, the company gone, And Tom and Jenny both alone."

In "A Sing-Song on Clarinda's Wedding," in R. Fletcher's "Translations and Poems," 8vo. Lond. 1656, p. 230, is the following account of this ceremony:

"This clutter ore, Clarinda lay
Half-bedded, like the peeping day
Behind Olimpus' Cap;
Whiles at her head each twitt'ring girle
The fatal Stocking quick did whirle
To know the lucky hap."

So in "Folly in Print, or a Book of Rhymes," p. 121, in the description of a wedding we read:

"But still the Stockings are to throw, Some threw too high, and some too low, There's none could hit the mark," &c.

In the "Progress of Matrimony," in four cantos, 8vo. 1733, p. 49, is another description (in The Palace Miscellany :)

"Then come all the younger Folk in,

With ceremony throw the Stocking;
Backward, o'er head, in turn they toss'd it,
Till in Sack-posset they had lost it.
Th' intent of flinging thus the hose
Is to hit him or her o' th' nose;
Who hits the mark, thus, o'er left shoulder,
Must married be ere twelve months older.
Deucalion thus, and Pyrrha, threw
Behind them stones, whence mankind grew!"

Again, in the poem entitled "The Country Wedding," in the Gent. Mag. for March 1735, vol. v. p. 158:

"Bid the lasses and lads to the merry brown bowl,

While rashers of bacon shall smoke on the
coal;

Then Roger and Bridget, and Robin and
Nan,

Hit 'em each on the nose with the hose if you
can."

In the "British Apollo," fol. Lond. 1708, vol. i. Numb. 42, we read:

Allan Ramsay, in his poems, 4to. Edinb. 1721, p. 116, introduces this custom :

"The bride was now laid in her bed,
Her left leg Ho was flung;
And Geordy Gib was fidgen glad,
Because it hit Jean Gun."

In the "British Apollo," before quoted, vol. iii. fol. Lond. 1711, Numb. 133, is the following Query: "Why is the custom observed for the bride to be placed in bed next the left hand of her husband, seeing it is a general use in England for men to give their wives the right hand when they walk together? A. Because it looks more modest for a lady to accept the honour her husband does her as an act of generosity at his hands, than to take it as her right, since the bride goes to bed first."

In "The Christen State of Matrimony," Svo. Lond. 1543, fol. 49, it is said: "As for supper, loke how much shameles and dronken the evenynge is more than the mornynge, so much the more vyce, excesse, and mysnourtoure is used at the supper. After supper must they begynne to pype and daunce agayne of the new. And though the yonge personnes, beyng wery of the bablynge noyse and inconvenience, come once towarde theyr rest, yet canne they have no quietnes: for a man shall fynde unmannerly and restles people that wyll first go to theyr chambre dore, and there syng vicious and naughty ballades, that the dyvell may have his whole tryumphe nowe to the

In the evening of the wedding-day, just before the company retired, the sack-posset was eaten. (1) Of this posset the bride and bridegroom were always to taste first.

I find this called the Benediction Posset.(2)

A singular instance of tantalizing, however incredible it may seem, was most certainly practised by our ancestors on this festive occasion, i. e. sewing up the bride in one of the sheets. ()