engraving is copied:—

(To the Editor of the Mirror.)

In Westmoreland this custom is thus commenced:—When it is known that a man has "fallen out" with his wife, or beaten or ill-used her, the townspeople procure a long pole, and instantly repair to his house; and after creating as much riot and confusion before the house as possible, one of them is hoisted upon this pole, borne by the multitude. He then makes a long speech opposite the said house, condemning, in strong terms, the offender's conduct—the crowd also showing their disapprobation. After this he is borne to the market-place, where he again proclaims his displeasure as before; and removes to different parts of the town, until he thinks all the town are informed of the man's behaviour; and after endeavouring to extort a fine from the party, which he sometimes does, all repair to a public-house, to regale themselves at his expense. Unless the delinquent can ill afford it, they take his "goods and chattels," if he will not surrender his money. The origin of this usage I am ignorant of, and shall be greatly obliged by any kind correspondent of the MIRROR who will explain it.

W.H.H.

(To the Editor of the Mirror.)

At Biggar, in Lanarkshire, as well as in several other places in Scotland, a very singular ancient practice is at times, though but rarely, revived. It is called riding the stang. When any husband is known to treat his wife extremely ill by beating her, and when the offence is long and unreasonably continued, while the wife's character is unexceptionable, the indignation of the neighbourhood, becoming gradually vehement, at last breaks out into action in the following manner:—All the women enter into conspiracy to execute vengeance upon the culprit. Having fixed upon the time when their design is to be put into effect, they suddenly assemble in a great crowd, and seize the offending party. They take care, at the same time, to provide a stout beam of wood, upon which they set him astride, and, hoisting him aloft, tie his legs beneath. He is thus carried in derision round the village, attended by the hootings, scoffs, and hisses of his numerous attendants, who pull down his legs, so as to render his seat in other respects abundantly uneasy. The grown-up men, in the meanwhile, remain at a distance, and avoid interfering in the ceremony. And it is well if the culprit, at the conclusion of the business, has not a ducking added to the rest of the punishment. Of the origin of this custom we know nothing. It is well known, however, over the country; and within these six years, it was with great ceremony performed upon a weaver in the Canongate of Edinburgh.

This custom can scarcely fail to recall to the recollection of the intelligent reader, the analogous practice among the Negroes of Africa, mentioned by Mungo Park, under the denomination of the mysteries of Mumbo Jumbo. The two customs, however, mark, in a striking manner, the different situations of the female sex in the northern and middle regions of the globe. From Tacitus and the earliest historians we learn, that the most ancient inhabitants of Europe, however barbarous their condition in other respects might be, lived on terms of equal society with their women, and avoided the practice of polygamy; but in Africa, where the laws of domestic society are different, the husbands, as the masters of a number of enslaved women, find it necessary to have recourse to frauds and disgraceful severities to maintain their authority; whereas in Europe we find, among the common people, a sanction for the women to protect each other, by severities, against the casual injustice committed by the ruling sex.

CHARLES STUART.

NOTES OF A READER.

CHRISTMAS SCRAPS.

We have spiced our former volumes, as well as our present number, with two or three articles suitable to this jocund season; but we cannot deny ourselves the pleasure of adding "more last words." People talk of Old and New Christmas with woeful faces; and a few, more learned than their friends, cry stat nominis umbra,—all which may be very true, for aught we know or care. Swift proved that mortal MAN is a broomstick; and Dr. Johnson wrote a sublime meditation on a pudding; and we could write a whole number about the midnight mass and festivities of Christmas, pull out old Herrick and his Ceremonies for Christmasse—his yule log—and Strutt's Auntient Customs in Games used by Boys and Girls, merrily sett out in verse; but we leave such relics for the present, and seek consolation in the thousand wagon-loads of poultry and game, and the many million turkeys that make all the coach—offices of the metropolis like so many charnel-houses. We would rather illustrate our joy like the Hindoos do their geography, with rivers and seas of liquid amber, clarified butter, milk, curds, and intoxicating liquors. No arch in antiquity, not even that of Constantine, delights us like the arch of a baron of beef, with its soft-flowing sea of gravy, whose silence is only broken by the silver oar announcing that another guest is made happy. Then the pudding, with all its Johnsonian associations of "the golden grain drinking the dews of the morning—milk pressed by the gentle hand of the beauteous milk-maid—egg, that miracle of nature, which Burnett has compared to creation—and salt, the image of intellectual excellence, which contributes to the foundation of a pudding." As long as the times spare us these luxuries, we leave Hortensius to his peacocks; Heliogabalus to his dishes of cocks-combs; and Domitian to his deliberations in what vase he may boil his huge turbot. We have epicures as well as had our ancestors; and the wonted fires of Apicius and Sardanapalus may still live in St. James's-street and Waterloo-place; but commend us to the board, where each guest, like a true feeler, brings half the entertainment along with him. This brings us to notice Christmas, a Poem, by Edward Moxon, full of ingenuousness and good feeling, in Crabbe-like measure; but, captious reader, suspect not a pun on the poet of England's hearth—for a more unfortunate name than Crabbe we do not recollect.

Mr. Moxon's is a modest little octavo, of 76 pages, which may be read between the first and last arrival of a Christmas party. As a specimen, we subjoin the following:—