our lyric poetry more frequently Grongar-Hill, by John Dyer; than into any other; and, unless a the First of April, by Thomas writer believes the ancient mytho- Warton; and The Mountain Dailogy, or assumes the character of sie, by Burns, are poems of this one who believes it; or, unless he character. The Grongar-Hill well speaks in a way of mere allusion or unites in its composition, fancy, deillustration, it is always improper*. scription, and sentiment. The First Mason, however, is a fine lyric of April is perhaps the most corpoet. But on this subject I have rect description of an English spoken at large in another placet. Spring in our language; though inThere is a species of poetry that judiciously enough, after all, it reseparates itself from persons, and ceives into its composition such attaches itself to things; or, as personages as belong only to Greece. Aristotle would express it, that re- The Mountain Daisie breathes nonounces particulars, and abides by thing but nature and simplicity; generals different however, wide- and its generosity is equal to its ly different, from what has been simplicity, unaccompanied with called metaphysical poetry; for any particle of that coarseness in the latter is often hunting after which the Muse of Burns loved to greatness, while it apprehends only indulge, and which is so offensive conceits. Sublimity is obtained by to many readers. These odes, selection: yet there nothing was though properly descriptive, are at rejected; but every thing that was the same time lyrical. wild and tame, beautiful and ugly, heterogeneous and uniform, made a confused group; while unnatural associations, and endless amplifications, were rendered still further disgusting by terms of art and the language of the schoolmen. The kind of poetry that I allude to requires greatness of design, and vividness of conception; a capacity to choose and to reject; a boldness that does not lose itself in turgidity; a sprightliness that wastes not itself in fancies; a modulation agreeable and melodious; and a language not derived from the vulgarity of a shop, or the pedantry of schools. See Addison's observations on Milton, in the Spectator. In the Necrology for 1799, on the subject of the ancient mythology, in the life of Mason; and on poetical imitation in the life of Dr. Farmer. Mason's odes are elegant and classical; indeed, as hinted before, in reference to the ancient mythology, far too classical. But Gray's, of all others in our language, are the most truly lyrical and sublime. These odes possess that character, which has been already noticed in the Greek lyrists, Simonides, Bacchylides, Anacreon, and Sappho; though I speak only of their general character as to subject: for of Gray's Ode on the Progress of Poetry I profess the same judgement with his sagacious and learned annotator*, that it far surpasses even Pindar's in grandeur of imagery, and in regularity of thought, even that imcomparable odet of which it is, in parts, allowedly, an imitation. * Wakefield. † First Pythiad of Pindar. DESCRIPTION of the PERSONS and DRESS of the MALTESE; with an ACCOUNT of the CEREMONIES' observed at their WEDDINGS and FUNERALS. [From Ancient and Modern Malta, by Louis de Boisgelin, Knight of Malta, lately published in Three Volumes, Quarto.] THE Maltese, though continually subject to different nations, have always preserved their original character; which sufficiently proves their descent, and, at the same time, shows that they have mixed very little with any of the people who have by turns governed their country. Their countenances announce an African origin. They are short, strong, plump, with curled hair, flat noses, turned up lips, and the colour of their skins is the same as that of the inhabitants of the states of Barbary: their language is also so nearly the same, that they perfectly understand each other. It is, perhaps, as much owing to the situation of Malta, as to the different strangers who have visited and conquered the island, that the Maltese have become very industrious, active, faithful, economical, courageous, and the best sailors in the Mediterranean. But, notwithstanding these good qualities, they still retain some of the defects generally attributed to the Africans; and are mercenary, passionate, jealous, vindictive, and addicted to thieving. They have like wise sometimes recalled the idea of the Punica fides. They are fantastical and superstitious in the highest degree; but their ignorance does not unfit them for the cultivation of the arts*. Houel says, I have seen artists of great merit in Malta, but whose works are never sent out of the island.' Page 100. The Maltese habit (excepting that of the ecclesiastics, lawyers, and tradespeople, who dress in the French style, and are few, compared to the people at large,) consists of a large cotton shirt, and a waistcoat likewise very large, with silver and sometimes gold buttons; to these are added a caban and cloak reaching rather below the small of the back, and a very long girdle twisted several times round the waist, in which they constantly carry a knife in a sheath: they also wear long and full trow. sers, with a sort of shoe called korch; but they do not often make use of the latter, having almost always both legs and feet entirely naked. This korch is merely a leathern sole, with strings to fasten it round the leg. They never wear hats, but blue, red, white, or striped caps. People of easy ally carry fans in their hands, and fortune usuwear blue or green glass spectacles; for such is the excessive heat occasioned by the reverberation of the rays of the sun from the stones, and the white tufa, that, notwithstanding this precaution, there are many blind people; indeed the greatest number have very weak long to the church and to different convents, and walk about the streets both night and day, where they pick up sufficient nourishment. They are seldom molested, and never stolen. There are no people in the world more attached to their country than the Maltese; and their constant hope is to end their days in what they dignify with the title of Fiore del Mondo (The Flower of the World). The Maltese women are little, and have beautiful hands and feet; they have fine black eyes, though they sometimes appear to squint, owing to their always looking out of the same eye; half of the face being covered with a sort of veil made of black silk, called faldetta, which they twist about very gracefully, and arrange with much elegance. The women, even of the highest rank, unlike their husbands, constantly preserve their costume; and any one who should adopt the French fashion would make herself very ridiculous. They are extremely fond of gold and silver ornaments, and it is not uncommon to see even the peasants loaded with trinkets of those two metals. Their dress consists of a short shift, called kmis; of a linen or cotton under petticoat, termed ideil; of a coloured upper one, which is generally blue, open on one side, called gkesuira; and of a corset with sleeves, termed sidria. The back part of their neck handkerchiefs is fastened up to the head; and their hair, which is smooth, well pow. dered and pomatumed, is dressed in front in the form of a sugarloaf, much in the style of the toupées à la Grèque, so long worn by They ornament their necks with gold and silver chains; sometimes, indeed, with necklaces of precious stones: their arms are the men. loaded with bracelets; and their ear-rings are in general more expensive than elegant. Their shoebuckles are extremely large, and always either of solid gold or silver. The Maltese baronesses live very retired, and in the most exemplary manner. The morals of the women in the country retain all their original purity; and if libertinism is to be remarked any where, it is among those women who inhabit cities, and who, having no other resource but obtaining some office for their relations, are sometimes obliged to dispose of their favours in order to procure it. To complete the portrait of the inhabitants of Malta, and to give a still better idea of their character, it will be necessary to enter into some particulars relative to their ancient and modern customs and ceremonies. The Maltese, either from a wish to imitate the oriental manners, the severity of which they had witnessed in the Arabs, or from the example of the jealous Spaniards, formerly kept their wives in the strictest retirement. The prudent inhabitants of the country constantly repeated to their children, That women should never appear but twice in public-the day they were married, and when they were buried.' They were therefore always employed within doors, and never went out, except at a very early hour to church, when they were entirely covered by a long and large mantle. This costume came originally from Sicily, and reached from the head to the feet: the forehead and eyes alone were visible; but the upper part of the mantle was cut in a different manner for unmarried women, the former wearing it round, and the latter in a pointed form. Some time afterwards, when the fair sex was allowed a proper degree of liberty, and the desire of pleasing increased with the opportunity of inspiring admiration, the women threw off this heavy garment, which not only kept them concealed, but was extremely unpleasant: they, however, constantly wore veils; which, they conceived, decency required to be black, and the only colour they could with propriety wear when absent from their own homes. Marriages in Malta were always entirely arranged by the parents; who consulted their own interest, and the suitableness of the connexion, without attending to the inclinations of their children. The articles of the contract settled, and the portion ascertained, the young man sent his intended bride a present consisting of certain fish or namented with garlands of riband, and in the mouth of the finest amongst them a ring. The first interview was then fixed to take place in presence of the parents and their particular friends, who were regaled with sweetmeats and other refreshments; but just before this meeting, the two mothers of the young people retired either into an arbour in the garden or some separate apartment, where they prepared a mixture of aniseed, aromatic plants, salt, and honey, with which they rubbed the bride's lips, with the idea of rendering her affable and prudent. She was then conducted to the room where her future husband waited her arrival; who presented her a ring on which were engraved two hands united, the emblem of mutual faith, together with bracelets, necklaces, and a gold chain, she giving him in her turn a handkerchief trimmed with lace and bows of riband. On the day appointed for the celebration of the nuptials, the most respectable personages among the husband's relations threw a white and very fine veil over the bride's head; who was extremely ornamented, and wore a velvet simarre, in which the other relations made certain rents for the purpose of affixing small golden shells. They then proceeded to church for the haddard or ceremony, attended by performers on different instruments, and singers who sang stan zas in praise of the young couple. These musicians were preceded by three men; the first bearing on his head a bason of white earth, varnished and painted in arabesque, of a yellow colour: this was filled with fresh brioches (a kind of cake), on the largest of which were placed two small figures; he also wore a scarf, with a round cake called collora hanging from it. The se cond carried a basket filled with sugar - plums and candied nuts, which one of the relations distri buted among the acquaintances he happened to meet; in the middle of the basket was a handkerchief folded in the form of a pyramid, and ornamented with the images of the Virgin, St. Joseph, and the infant Jesus. The third was con stantly employed in burning perfumes. The bride and bridegroom followed, under a canopy of crim son velvet festooned, carried by four of the principal persons who attended the wedding; and the rest of the relations closed the procession. This custom of the canopy continued in use till 1668, when it was forbidden by the bishop. The arrival of the procession at the church was announced by the ringing of bells; and the priest was presented with a bason containing a cake, a handkerchief, and two bottles of wine, the usual fee on such occasions. The blessing given, they returned from church in the same order as they went. The whole of the ceremony generally lasted four hours. On the entry of the new-married couple into the house, a servant from one of the windows threw a few handfuls of grain and some small money on their heads. There was a reigning prejudice in those days among the Maltese, which made them believe that if the wife on her return from church put her foot first on the threshold of the door, she would undoubtedly govern her husband; now with such an idea, it is not very likely the bridegroom should be polite enough to give place to his bride on this occasion. The nuptial feast took place immediately afterwards; but the bride either ate in a separate apart ment, or in a corner of the hall, which was properly prepared, and covered with linen cloth to conceal her from public view. The repast over, she was seated next her husband, and drank out of the same cup. At a village wedding the company danced during the feast; each dancer throwing a piece of money to the fidlers, and each guest contributing a fowl to the repast. Till the beginning of the eighteenth century, all balls given in town on wedding-days were in the Spanish style, and every one danced with castanets in their hands. The bride always passed the first week in her father's house; after which she was received with much pomp by her husband, whose relations gave a great feast and a ball. The Maltese never married during the month of May; indeed, they carried their prejudice so far, that they would not even cut out a coat, thinking it impossible that any thing begun at that time could ever succeed. This superstition calls to remembrance the manner in which the Romans divided the year into fortunate and unfortunate days; and it is impossible not to perceive a great resemblance between the old Maltese customs and those of various ancient nations. On the death of a Maltese, two women called neuicha hired for the occasion, and habited in long mourning cloaks, immediately entered the house of the deceased, singing, in a low and dismal voice, some moral sentences. These women cut away the branches of such vines as formed arbours in the courts, ranged through all the apartments, overturned the flowerpots in the windows, broke some of the ornamental furniture, and, carrying the remains to a retired spot, threw them into a cauldron of boiling water, in which they mixed soot and ashes. With this liquid they stained all the doors in the house, sighing most bitterly whilst performing the operation. The neuicha then proceeded to the chamber of the deceased, already in his coffin and surrounded by his female relations, wearing veils over their faces, and black silk cloaks; the room, otherwise entirely unfurnished, was hung with black cloth. The neuicha, throwing themselves on their knees at the foot of the coffin, began singing the praises of the dead; and at the end of each couplet the other women beat their breasts, wept bitterly, and cut off handfuls of their hair, which they strewed over the coffin. The same day, cakes and boiled wheat were distributed among all the relations, and the hair was cut off the tails of every horse in the stables belonging to the house of the deceased. The funeral procession was always composed of the relations |