Superst.i.tion has interfered even in the _choice of names_, and this solemn folly has received the name of a science, called _Onomantia_; of which the superst.i.tious ancients discovered a hundred foolish mysteries.

They cast up the numeral letters of _names_, and Achilles was therefore fated to vanquish Hector, from the numeral letters in his name amounting to a higher number than his rival's. They made many whimsical divisions and subdivisions of names, to prove them lucky or unlucky. But these follies are not those that I am now treating on. Some names have been considered as more auspicious than others. Cicero informs us that when the Romans raised troops, they were anxious that the _name_ of the first soldier who enlisted should be one of good augury. When the censors numbered the citizens, they always began by a fortunate name, such as _Salvius Valereus_. A person of the name of _Regillia.n.u.s_ was chosen emperor, merely from the royal sound of his name, and _Jovian_ was elected because his name approached nearest to the beloved one of the philosophic _Julian_. This fanciful superst.i.tion was even carried so far that some were considered as auspicious, and others as unfortunate. The superst.i.tious belief in _auspicious names_ was so strong, that Caesar, in his African expedition, gave a command to an obscure and distant relative of the Scipios, to please the popular prejudice that the Scipios were invincible in Africa. Suetonius observes that all those of the family of Caesar who bore the surname of Caius perished by the sword.

The Emperor Severus consoled himself for the licentious life of his empress Julia, from the fatality attending those of her _name_. This strange prejudice of lucky and unlucky names prevailed in modern Europe.

The successor of Adrian VI. (as Guicciardini tells us) wished to preserve his own name on the papal throne; but he gave up the wish when the conclave of cardinals used the powerful argument that all the popes who had preserved their own names had died in the first year of their pontificates. Cardinal Marcel Cervin, who preserved his name when elected pope, died on the twentieth day of his pontificate, and this confirmed this superst.i.tious opinion. La Motte le Vayer gravely a.s.serts that all the queens of Naples of the name of _Joan_, and the kings of Scotland of the name of _James_, have been unfortunate: and we have formal treatises of the fatality of Christian names. It is a vulgar notion that every female of the name of _Agnes_ is fated to become mad.

Every nation has some names labouring with this popular prejudice.

Herrera, the Spanish historian, records an anecdote in which the choice of a queen entirely arose from her _name_. When two French amba.s.sadors negotiated a marriage between one of the Spanish princesses and Louis VIII., the names of the Royal females were _Urraca_ and _Blanche_. The former was the elder and the more beautiful, and intended by the Spanish court for the French monarch; but they resolutely preferred _Blanche_, observing that the _name_ of _Urraca_ would never do! and for the sake of a more mellifluous sound, they carried off, exulting in their own discerning ears, the happier named, but less beautiful princess.

There are _names_ indeed which are painful to the feelings, from the a.s.sociations of our pa.s.sions.[22] I have seen the Christian _name_ of a gentleman, the victim of the caprice of his G.o.dfather, who is called _Blast us G.o.dly_,--which, were he designed for a bishop, must irritate religious feelings. I am not surprised that one of the Spanish monarchs refused to employ a sound catholic for his secretary, because his name (_Martin Lutero_) had an affinity to the _name_ of the reformer. Mr.

Rose has recently informed us that an architect called _Malacarne_, who, I believe, had nothing against him but his _name_, was lately deprived of his place as princ.i.p.al architect by the Austrian government,--let us hope not for his unlucky _name_; though that government, according to Mr. Rose, acts on capricious principles! The fondness which some have felt to perpetuate their _names_, when their race has fallen extinct, is well known; and a fortune has then been bestowed for a change of name.

But the affection for names has gone even farther. A _similitude of names_, Camden observes, "dothe kindle sparkes of love and liking among meere strangers." I have observed the great pleasure of persons with uncommon names meeting with another of the same name; an instant relationship appears to take place; and I have known that fortunes have been bequeathed for _namesakes_. An ornamental manufacturer, who bears a name which he supposes to be very uncommon, having executed an order for a gentleman of the _same name_, refused to send his bill, never having met with the like, preferring to payment the honour of serving him for _namesake_.

Among the Greeks and the Romans, beautiful and significant names were studied. The sublime Plato himself has noticed the present topic; his visionary ear was sensible to the delicacy of a name; and his exalted fancy was delighted with _beautiful names_, as well as every other species of beauty. In his Cratylus he is solicitous that persons should have happy, harmonious, and attractive _names_. According to Aulus Gellius, the Athenians enacted by a public decree, that no slave should ever bear the consecrated names of their two youthful patriots, Harmodius and Aristogiton,--names which had been devoted to the liberties of their country, they considered would be contaminated by servitude. The ancient Romans decreed that the surnames of infamous patricians should not be borne by any other patrician of that family, that their very names might be degraded and expire with them. Eutropius gives a pleasing proof of national friendships being cemented by a _name_; by a treaty of peace between the Romans and the Sabines, they agreed to melt the two nations into one ma.s.s, that they should bear their _names_ conjointly; the Roman should add his to the Sabine, and the Sabine take a Roman name.[23]

The ancients _named_ both persons and things from some event or other circ.u.mstance connected with the object they were to name. Chance, fancy, superst.i.tion, fondness, and piety, have invented _names_. It was a common and whimsical custom among the ancients, (observes Larcher) to give as _nicknames_ the _letters_ of the alphabet. Thus a lame girl was called _Lambda_, on account of the resemblance which her lameness made her bear to the letter ?, or _lambda_! aesop was called _Theta_ by his master, from his superior acuteness. Another was called _Beta_, from his love of beet. It was thus Scarron, with infinite good temper, alluded to his zig-zag body, by comparing himself to the letter s or z.

The learned Calmet also notices among the Hebrews _nicknames_ and names of raillery taken from defects of body or mind, &c. One is called Nabal, or _fool_; another Hamor, the _a.s.s_; Hagab, the _Gra.s.shopper_, &c. Women had frequently the names of animals; as Deborah, the _Bee_; Rachel, the _Sheep_. Others from their nature or other qualifications; as Tamar, the _Palm-tree_; Hada.s.sa, the _Myrtle_; Sarah, the _Princess_; Hannah, the _Gracious_. The Indians of North America employ sublime and picturesque _names_; such are the great Eagle--the Partridge--Dawn of the Day!--Great swift Arrow!--Path-opener!--Sun-bright!

THE JEWS OF YORK.

Among the most interesting pa.s.sages of history are those in which we contemplate an oppressed, yet sublime spirit, agitated by the conflict of two terrific pa.s.sions: implacable hatred attempting a resolute vengeance, while that vengeance, though impotent, with dignified and silent horror, sinks into the last expression of despair. In a degenerate nation, we may, on such rare occasions, discover among them a spirit superior to its companions and its fortune.

In the ancient and modern history of the Jews we may find two kindred examples. I refer the reader for the more ancient narrative to the second book of Maccabees, chap. xiv. v. 37. No feeble and unaffecting painting is presented in the simplicity of the original. I proceed to relate the narrative of the Jews of York.

When Richard I. ascended the throne, the Jews, to conciliate the royal protection, brought their tributes. Many had hastened from remote parts of England, and appearing at Westminster, the court and the mob imagined that they had leagued to bewitch his majesty. An edict was issued to forbid their presence at the coronation; but several, whose curiosity was greater than their prudence, conceived that they might pa.s.s un.o.bserved among the crowd, and ventured to insinuate themselves into the abbey. Probably their voice and their visage alike betrayed them, for they were soon discovered; they flew diversely in great consternation, while many were dragged out with little remains of life.

A rumour spread rapidly through the city, that in honour of the festival the Jews were to be ma.s.sacred. The populace, at once eager of royalty and riot, pillaged and burnt their houses, and murdered the devoted Jews. Benedict, a Jew of York, to save his life, received baptism; and returning to that city, with his friend Jocenus, the most opulent of the Jews, died of his wounds. Jocenus and his servants narrated the late tragic circ.u.mstances to their neighbours, but where they hoped to move sympathy they excited rage. The people at York soon gathered to imitate the people at London; and their first a.s.sault was on the house of the late Benedict, which having some strength and magnitude, contained his family and friends, who found their graves in its ruins. The alarmed Jews hastened to Jocenus, who conducted them to the governor of York Castle, and prevailed on him to afford them an asylum for their persons and effects. In the mean while their habitations were levelled, and the owners murdered, except a few unresisting beings, who, unmanly in sustaining honour, were adapted to receive baptism.

The castle had sufficient strength for their defence; but a suspicion arising that the governor, who often went out, intended to betray them, they one day refused him entrance. He complained to the sheriff of the county, and the chiefs of the violent party, who stood deeply indebted to the Jews, uniting with him, orders were issued to attack the castle.

The cruel mult.i.tude, united with the soldiery, felt such a desire of slaughtering those they intended to despoil, that the sheriff, repenting of the order, revoked it, but in vain; fanaticism and robbery once set loose will satiate their appetency for blood and plunder. They solicited the aid of the superior citizens, who, perhaps not owing quite so much money to the Jews, humanely refused it; but having addressed the clergy (the barbarous clergy of those days) were by them animated, conducted, and blest.

The leader of this rabble was a canon regular, whose zeal was so fervent that he stood by them in his surplice, which he considered as a coat of mail, and reiteratedly exclaimed, "Destroy the enemies of Jesus!" This spiritual laconism invigorated the arm of men who perhaps wanted no other stimulative than the hope of obtaining the immense property of the besieged. It is related of this canon, that every morning before he went to a.s.sist in battering the walls he swallowed a consecrated wafer. One day having approached too near, defended as he conceived by his surplice, this church militant was crushed by a heavy fragment of the wall, rolled from the battlement.

But the avidity of certain plunder prevailed over any reflection, which, on another occasion, the loss of so pious a leader might have raised.

Their attacks continued; till at length the Jews perceived they could hold out no longer, and a council was called, to consider what remained to be done in the extremity of danger.

Among the Jews, their elder Rabbin was most respected. It has been customary with this people to invite for this place some foreigner, renowned among them for the depth of his learning, and the sanct.i.ty of his manners. At this time the _Haham_, or elder Rabbin, was a foreigner, who had been sent over to instruct them in their laws, and was a person, as we shall observe, of no ordinary qualifications. When the Jewish council was a.s.sembled, the Haham rose, and addressed them in this manner--"Men of Israel! the G.o.d of our ancestors is omniscient, and there is no one who can say, Why doest thou this? This day He commands us to die for His law; for that law which we have cherished from the first hour it was given, which we have preserved pure throughout our captivity in all nations, and which for the many consolations it has given us, and the eternal hope it communicates, can we do less than die?

Posterity shall behold this book of truth, sealed with our blood; and our death, while it displays our sincerity, shall impart confidence to the wanderer of Israel. Death is before our eyes; and we have only to choose an honourable and easy one. If we fall into the hands of our enemies, which you know we cannot escape, our death will be ignominious and cruel; for these Christians, who picture the Spirit of G.o.d in a dove, and confide in the meek Jesus, are athirst for our blood, and prowl around the castle like wolves. It is therefore my advice that we elude their tortures; that we ourselves should be our own executioners; and that we voluntarily surrender our lives to our Creator. We trace the invisible Jehovah in his acts; G.o.d seems to call for us, but let us not be unworthy of that call. Suicide, on occasions like the present, is both rational and lawful; many examples are not wanting among our forefathers: as I advise, men of Israel, they have acted on similar occasions." Having said this, the old man sat down and wept.

The a.s.sembly was divided in their opinions. Men of fort.i.tude applauded its wisdom, but the pusillanimous murmured that it was a dreadful counsel.

Again the Rabbin rose, and spoke these few words in a firm and decisive tone:--"My children! since we are not unanimous in our opinions, let those who do not approve of my advice depart from this a.s.sembly!"--Some departed, but the greater number attached themselves to their venerable priest. They now employed themselves in consuming their valuables by fire; and every man, fearful of trusting to the timid and irresolute hand of the women, first destroyed his wife and children, and then himself. Jocenus and the Rabbin alone remained. Their lives were protracted to the last, that they might see everything performed, according to their orders. Jocenus being the chief Jew, was distinguished by the last mark of human respect, in receiving his death from the consecrated hand of the aged Rabbin, who immediately after performed the melancholy duty on himself.

All this was transacted in the depth of the night. In the morning the walls of the castle were seen wrapt in flames, and only a few miserable and pusillanimous beings, unworthy of the sword, were viewed on the battlements, pointing to their extinct brethren. When they opened the gates of the castle, these men verified the prediction of their late Rabbin; for the mult.i.tude, bursting through the solitary courts, found themselves defrauded of their hopes, and in a moment avenged themselves on the feeble wretches who knew not how to die with honour.

Such is the narrative of the Jews of York, of whom the historian can only cursorily observe that five hundred destroyed themselves; but it is the philosopher who inquires into the causes and the manner of these glorious suicides. These are histories which meet only the eye of few, yet they are of infinitely more advantage than those which are read by every one. We instruct ourselves in meditating on these scenes of heroic exertion; and if by such histories we make but a slow progress in chronology, our heart however expands with sentiment.

I admire not the stoicism of Cato, more than the fort.i.tude of the Rabbin; or rather we should applaud that of the Rabbin much more; for Cato was familiar with the animating visions of Plato, and was the a.s.sociate of Cicero and of Caesar. The Rabbin had probably read only the Pentateuch, and mingled with companions of mean occupations, and meaner minds. Cato was accustomed to the grandeur of the mistress of the universe; and the Rabbin to the littleness of a provincial town. Men, like pictures, may be placed in an obscure and unfavourable light; but the finest picture, in the unilluminated corner, still retains the design and colouring of the master. My Rabbin is a companion for Cato.

His history is a tale

Which Cato's self had not disdained to hear.--POPE.

THE SOVEREIGNTY OF THE SEAS.

The sovereignty of the seas, which foreigners dispute with us, is as much a conquest as any one obtained on land; it is gained and preserved by our cannon, and the French, who, for ages past, exclaim against what they call our tyranny, are only hindered from becoming themselves universal tyrants over laud and sea, by that sovereignty of the seas without which Great Britain would cease to exist.

In a memoir of the French Inst.i.tute, I read a bitter philippic against this sovereignty, and a notice then adapted to a writer's purpose, under Bonaparte, of two great works: the one by Selden, and the other by Grotius, on this subject. The following is the historical anecdote, useful to revive:--

In 1634 a dispute arose between the English and Dutch concerning the herring-fishery upon the British coast. The French and Dutch had always persevered in declaring that the seas were perfectly free; and grounded their reasons on a work of Grotius.

So early as in 1609 the great Grotius had published his treatise of _Mare Liberum_ in favour of the freedom of the seas. And it is a curious fact, that in 1618, Selden had composed another treatise in defence of the king's dominion over the seas; but which, from accidents which are known, was not published till the dispute revived the controversy.

Selden, in 1636, gave the world his _Mare Clausum_, in answer to the _Mare Liberum_ of Grotius.

Both these great men felt a mutual respect for each other. They only knew the rivalry of genius.

As a matter of curious discussion and legal investigation, the philosopher must incline to the arguments of Selden, who has proved by records the first occupancy of the English; and the English dominion over the four seas, to the utter exclusion of the French and Dutch from fishing, without our licence. He proves that our kings have always levied great sums, without even the concurrence of their parliaments, for the express purpose of defending this sovereignty at sea. A copy of Selden's work was placed in the council-chest of the Exchequer, and in the court of admiralty, as one of our most precious records.

The historical anecdote is finally closed by the Dutch themselves, who now agreed to acknowledge the English sovereignty in the seas, and pay a tribute of thirty thousand pounds to the King of England, for liberty to fish in the seas, and consented to annual tributes.

That the Dutch yielded to Selden's arguments is a triumph we cannot venture to boast. The _ultima ratio regum_ prevailed; and when we had destroyed their whole fishing fleet, the affair appeared much clearer than in the ingenious volumes of Grotius or Selden. Another Dutchman presented the States-General with a ponderous reply to Selden's _Mare Clausum_, but the wise Sommelsd.y.k.e advised the States to suppress the idle discussion; observing that this affair must be decided by the _sword_, and not by the _pen_.

It may be curious to add, that as no prevailing or fashionable subject can be agitated, but some idler must interfere to make it extravagant and very new, so this grave subject did not want for something of this nature. A learned Italian, I believe, agreed with our author Selden in general, that the _sea_, as well as the _earth_, is subject to some States; but he maintained, that the dominion of the sea belonged to the _Genoese_!

ON THE CUSTOM OF KISSING HANDS.

M. Morin, a French academician, has amused himself with collecting several historical notices of this custom. I give a summary, for the benefit of those who have had the honour of kissing his majesty's hand.

It is not those who kiss the royal hand who could write best on the custom.

This custom is not only very ancient, and nearly universal, but has been alike partic.i.p.ated by religion and society.

To begin with religion. From the remotest times men saluted the sun, moon, and stars, by kissing the hand. Job a.s.sures us that he was never given to this superst.i.tion, x.x.xi. 26. The same honour was rendered to Baal, 1 Kings xix. 18. Other instances might be adduced.

We now pa.s.s to Greece. There all foreign superst.i.tions were received.

Lucian, after having mentioned various sorts of sacrifices which the rich offered the G.o.ds, adds, that the poor adored them by the simpler compliment of kissing their hands. That author gives an anecdote of Demosthenes, which shows this custom. When a prisoner to the soldiers of Antipater, he asked to enter a temple.--When he entered, he touched his mouth with his hands, which the guards took for an act of religion. He did it, however, more securely to swallow the poison he had prepared for such an occasion. He mentions other instances.

From the Greeks it pa.s.sed to the Romans. Pliny places it among those ancient customs of which they were ignorant of the origin or the reason.