The Ten Tribes. marchethe to tho mountaynes, and often it hathe befallen, that sume of the Jewes han gon up the mountaynes, and avaled' down to the valeyes; but gret nombre of folk ne may not do so, for the mountaynes ben so hye and so streght up, that thei moste abyde there, maugre hire myghte, for thei mowe not gon out, but be a littille issue, that was made be strengthe of men, and it lastethe wel a 4 grete myle; and aftre is there zit a lond alle desert, where men may fynde no watre, ne for dyggynge, ne for non other thing, wherfore men may not dwellen in that place: so is it fulle of dragounes, of serpentes and of other venymous bestes, that no man dar not passe, but zif it be strong wyntre. And that streyt passage, men clepen in that contree Clyron; and that is the passage that the Queene of Amazoine makethe to ben kept; and thoghe it happene, sum of hem, be fortune to gon out, thei conen no manner of langage but Ebrow, so that thei can not speke to the peple. And zit natheles, men seyn, thei schulle gon out in the tyme of Antecrist, and that thei schulle maken gret slaughtre of Cristene men, and therfore alle the Jewes, that dwellen in alle londes, lernen alle weys to speken Ebrew, in hope that whan the other Jewes schulle gon out, that thei may undirstonden hire speche, and to leden hem into Cristendom, for to destroye the Cristene peple. For the Jewes seyn that thei knowen wel, be hire prophecyes, that thei of Caspye schulle gon out and spreden thorghe out alle the world, and that the Cristene men schulle ben undre hire subjeccioun als longe as thei han ben in subjeccioun of hem. And zif that zee wil wyte how that thei schulle fynden hire weye, after that I have herd seye, I schalle telle you zou. In the time of Antecrist, a fox "In that same regioun ben the mountaynes of Caspye that men clepen Uber in the contree. Betwene tho mountaynes the Jews of ten lynages ben enclosed, that men clepen Gothe and Magothe, and their mowe not gon out on no side. There weren enclosed 22 kynges with hire peple, that duelleden betwene the mountaynes of Sythye. There Kyng Alisandre chacede hem betwene tho mountaynes, and there he thoughte for to enclose hem thorghe werk of his men. But whan he saughe, that he myghte not don it, ne bryng it to an ende, he preyed to God of Nature, that he wolde parforme that that he had begonne. And alle were it so, that he was a Payneme and not worthi to ben herd, zit God of his grace closed the mountaynes togydre; so that thei dwellen there, alle faste ylokked and enclosed with highe mountaynes alle aboute, saf only on o syde; and on that syde is the | see of Caspye. Now may sum men asken, sithe that the see is on that o syde wherfore go thei not out on the see syde, for to go where that hem lykethe? But to this questioun Ischal answer, that see of Caspye gothe out be londe, undre the mountaynes and renneth be the desert at o syde of the contree; and aftre it strecchethe unto the endes of Persie. And all though it be clept a see, it is no see, ne it touchethe to non other see, but it is a lake, the grettest of the world. And thoughe thei wolden putten him into that see, thei ne wysten never, where that thei scholde arryven, and also they conen no langage, but only hire owne, that no man knowethe but thei, and therefore mowe thei not gon out. And also zee schulle undirstonde, that the Jewes han no propre lond of hire owne for to dwellen in, in alle the world, but only that schalle make there his trayne, and mynen an lond betwene the mountaynes. And zit thei zelden tribute for that lond to the Queen of Amazoine, the whiche makethe hem to ben kept in cloos fulle diligently, that thei schalle not gon out on no syde, but the cost of hire lond, for hire lond 1 i. e. descended. See MENAGE in v. Avaller. It is an old Anglo-Norman word made up from the Latin. Spenser and Chaucer both use it. "Such a rain from heaven 'gan availe." Troil, and Cress. Book iii.-J. W. W. playn that highte Megon, anon this cursed Emperor mett with hem with his hoost, for to have slain hem and hewen hem to peces. And anon the Cristene men kneleden to the grounde and made hire preyeres to God to sokoure hem, and anon a gret thikke clowde cam and covered the Emperor and alle his hoost, and so thei enduren in that manere, that thei ne mowe not gon out on no syde; and so schulle thei ever more abyden in darknesse tille the day of dome, be the myracle of God. Also zee schulle understonde that out of that lond of derknesse, gothe out a gret ryvere, that schewethe wel, that there ben folk dwellynge be many redy tokenes, but no man dar not entre in to it." hole, where Kyng Alisandre leet make the zates;1 and so longe he schalle mynen and perce the erthe til that he schalle passe thorghe, towardes that folke; and whan thei seen the fox, thei schulle have gret marveylle of him, because that thei saughe never suche a best; for of alle othere bestes thei han enclosed amonges them, saf only the fox, and thanne thei schullen chasen him and pursuen him so streyte, tille that he come to the same place that he came fro, and thanne thei schullen dyggen and mynen so strongly, tille that thei fynden the zates that Kyng Alisandre leet make of grete stones and passynge huge, wel symented and made stronge for the maystrie, and tho zates thei schulle breken, and so gon out, be fyndynge-Ibid. of that issue."-MAUNDEVILLE. Province of Darkness. "In the kyngdom of Abcaz is a gret marvaylle; for a provynce of the contree, that hathe wel in circuyt 3 jorneyes, that men clepen Hanyson, is alle covered with derknesse, withouten ony brightnesse or light; so that no man may see ne here, ne no man dar entren in to hem. And natheles thei of the contree seyn, that som tyme men heren voys of folk, and hors nyzenge, and cokkes crowynge, and men witen wel, that men dwellen there; but thei knowe not what men, and thei seyn that the derknesse befelle be myracle of God; for a cursed Emperor of Persie that highte Saures, pursuede all Cristene men to destroye hem, and to compelle hem to make sacrifises to his ydoles; and rood with grete host, in alle that ever he myghte, for to confounde the Cristene men. And thanne in that contree, dwelleden manye gode Cristene men, the whiche laften hire godes, and wolde han fled in to Grece: and whan they weren in a It is hardly necessary to say that this is the old form for gates. It is a corruption of the Anglo-Saxon 3 and y, as may be seen in the next extract, and is not said to be found except in MSS. written after the twelfth century. J. W. W. The Faery Falcon. "In the contree of litille Ermonye is an old castelle, that stont upon a rocke, the which is cleped the castelle of the sparrehawk, that is bezonde the cytee of Layays, beside the town of Pharsipee, that belongethe to the lordschepe of Cruk, that is a riche lord and a gode Cristene man: where men fynden a spare-hauk upon a perche righte fair, and righte wel made, and a fayre lady of Fayrye that kepethe it, and who that wil wake that sparhauk 3 dayes and 3 nyghtes (or 7) withouten companye and withouten sleep, that faire lady schal zeven him whan he hathe don, the first wyssche that he wil wyssche of erthely thinges, and that hath been proved often tymes. And o tyme befelle that a Kynge of Ermonye, that was a worthi knyght, and doughty man, and a noble prince woke that hauk som tyme, and at the ende of 7 days and 7 nyghtes, the lady cam to hym, and bad him wisschen, for he had wel disserved it; and he answered, that he was gret lord ynow, and wel in peece, and hadde ynowghe of worldly ricchesse, and therfore he wolde wisshe non other thing but the body of that faire lady, to have it at his wille; and sche answered hym, that he knew not what he asked, and 6 seyne, the feld florisched; for als moche a a fayre mayden was blamed with wrong and sclaundered, that sche hadde don fornycacioun, for whiche cause sche was demed to the dethe, and to be brent in that place, to the whiche sche was ladd. And as the fyre began to brenne aboute hire, sche made hire preyeres to oure Lord, that als wissely as sche was not gylty of that synne, that he wold helpe hire, and make it to be knowen to alle men, of his mercyfulle grace; and whanne sche hadde thus seyd, sche entred into the fuyer, and anon was the fuyr quenched and oute; and the brondes that weren brennynge, becomen white roseres, fulle of roses; and theise weren the first roseres and roses, bothe white and rede, that ever ony man saughe. And thus was this maiden saved be the grace of God.”— Ibid. seyde that he was a fool to desire that he | myghte not have; for sche seyde that he scholde not aske but erthely thing, for sche❘ was non erthely thing, but a gostly thing; and the kyng seyde that he ne wolde asken non other thing. And the lady answerd, Sythe that I may not withdrawe zou fro❘ zoure lewed corage, I schal zeve zou withouten wysschinge, and to alle hem that schulle com of zou. Sire kyng, zee schulle have werre, withouten pees, and alleweys to the 9th degree zee schulle ben in subjeccioun of zoure enemyes, and zee schulle ben nedy of alle godes.' And never sithen, nouther the Kyng of Ermonye, ne the contree weren never in pees, ne ther hadden never sithen plentee of godes; and thei han ben sithen alleweyes undre tribute of the Sarrazines. Also the sone of a pore Iman woke that hauke and wisshed that he myght cheve (chevir1) wel, and to ben happy to marchandise. And the lady graunted hym; and he became the most riche and the most famouse marchant that myghte ben on see or oner the; and he becam so riche, that he knew not the 1000 part of that he hadde; and he was wysere in wiss-mantic as if it had been the fiction of a chynge than was the Kyng. Also a knyght of the temple wooke there, and wyssched a purs everemore fulle of gold, and the lady graunted him. But sche seyde him, that he had asked the destruccioun of here ordre, for the trust and the affiance of that purs, and for the grete pryde, that thei scholde haven; and so it was. And therfore loke, he kepe him wel, that schalle wake; for zifed by sea to the remote rock of St. Kilda, he slepe, he is lost, that nevere man schalle where she remained amongst its few wild inseen him more.”—Ibid. from the History of habitants, a forlorn prisoner, but had a conMelusine, by John of Arras. stant supply of provisions, and a woman to wait on her. No inquiry was made after her, till she at last found means to convey a letter to a confidential friend, by the daughter Origin of the Rose. "BETWENE the cytee and the chirche of Bethelem, is the felde Floridus, that is to 1 "Ce mot est vieux, et signifie venir à bout de quelque personne, ou de quelque chose, et s'en rendre maitre." RICHELET, in v.-J. W. W. 2 See poem, The Rose, p. 439.-J. W. W. | LADY GRANGE.3 "THE true story of this lady, which happened in this century, is as frightfully ro gloomy fancy. She was the wife of one of the lords of session in Scotland, a man of the very first blood of his country. For some mysterious reasons, which have never been discovered, she was seized and carried off in the dark, she knew not by whom, and by nightly journeys was conveyed to the Highland shores, from whence she was transport of a catechist, who concealed it in a clue of yarn. Information being thus obtained at Edinburgh, a ship was sent to bring her off; but intelligence of this being received, she was conveyed to M'Leod's island of Herries, where she died."-BOSWELL. LANE BUCHANAN says, "It was supposed a courier was despatched over land by her enemies, who had arrived at St. Kilda some time before the vessel. When the latter arrived, to their sad disappointment, they found the lady in her grave. Whether she died by the visitation of God, or the wickedness of man, will for ever remain a secret; as their whole address could not prevail on the minister and his wife, though brought to Edinburgh, to declare how it happened, as both were afraid of offending the great men of that country among whom they were forced to reside. "A poor old woman told me," he adds, "that when she served her there, her whole time was devoted to weeping, and wrapping up letters round pieces of cork, bound up with yarn, and throwing them into the sea, to try if any favourable wave would waft them to some Christian, to inform some humane person where she resided, in expectation of carrying tidings to her friends at Edinburgh." Passions of youth, infirmities of age? But no conviction from my reading springs, In chains of darkness wherefore should I stay, And mourn in prison, while I keep the key?" May-day in the Highlands. "Ir was a custom, till of late years, among the inhabitants of whole districts in the north of Scotland, to extinguish all their fires on the evening of the last day of April. Early on the first day of May, some select persons met in a private place, and by turning with great rapidity an augre in a dry piece of wood, extracted what they called, Tein-Egin, the forced or elementary fire. Some active young men, one from each hamlet in the district, attended at a distance, and as soon as the forced fire was kindled, carried part of it, with great expedition and joy, to their respective villages. The people immediately assembled upon some rock or eminence, lighted the Bel-tein, and spent the day in mirth and festivity. "The ceremonies used upon this occasion were founded upon opinions of which there is now no trace remaining in tradition. It is in vain to enquire why those ignorant persons who are addicted to this superstition, throw into the Bel-tein a portion of those things upon which they regale them selves on the first of May. Neither is there any reason assigned by them for decking branches of mountain ash with wreaths of flowers and heath, which they carry with shouts and gestures of joy, in procession three times round the fire. These branches they afterwards deposit above the doors of their respective dwellings, where they remain till they give place to others in the succeeding year. Bel-tein is a composition of Bel, a rock, and Tein, fire. The first day of May is called La Bel Tein, or the day of the fire on the rock. "We kindle, say the ancient Scots, the fire of the rock to welcome the sun after his travels behind the clouds and tempests of the dark 2 months; and it would be highly indecent not to honour him with titles of dignity when we meet him with joy on our hills." They call him then, An Lo, the day, and Solus Neav, the light of heaven.-MAC PHERSON. Persans appellent ce Phare, Le Miroir Alexandre. Ils disent que la fortune de la ville y étoit attachée, parceque c'étoit un Talisman."-D'HERBELOT. Genova mia, &c. "GENOVA mia, se con asciutto ciglio Lacero e guasto il tuo bel corpo io miro, Non e poca pieta d'ingrato figlio, Ma ribello mi sembra agni sospiro. Incontro il tuo valor nel tuo periglio. Pharos of Alexandria. "MENARAT Eskanderiah est le Phare ou Fanal d'Alexandrie. Le Géographe Persien au climat 3o. parlant d'Alexandrie où ce cli Ruins of Moseley. mat commence, dit que dans cette ville qu' TAYLOR, if through thy shatter'd fire-swart Alexandre fit bâtir sur le bord de la mer Mediterranée, ce grand Prince fit construire un Phare qui passe pour être une des merveilles du monde; dont la hauteur étoit de 180 coudées, au plus haut duquel il fit placer un miroir fait par art talismanique, par le moyen duquel la ville d'Alexandrie devoit toujours conserver sa grandeur et sa puissance, tant que cet ouvrage merveilleux subsisteroit. "Quelques-uns ont écrit que les vaisseaux qui arrivoient dans ce port, se voyoient de fort loin dans ce miroir. Quoi qu'il en soit, il est fort célèbre parmi les orientaux. Les ■ Clou-än-Beltein, the split branch of the fire on the rock. “The Armoricans and the Gael of North Britain, called the winter, and particularly the month of November, Mis-Du, or the black month."-LHUYD. Archa. Brit. hall |