citizenship; at the same time the town of Missolonghi inscribed him in its archives. For this public act they prepared a solemn ceremony for him; they fixed beforehand the day—they invited there by circular letters the inhabitants of the neighbouring districts—and more than twenty thousand persons arrived at Missolonghi. Byron in a Greek costume, preceded and followed by all the military, who loved him, proceeded to the church, where the Archbishop Porphyrios and the bishop of Rogon, Joseph, that martyr of religion and his country, received him in the vestibule of the church, clothed in their sacerdotal habits; and, after having celebrated mass, they offered him the sword and the patent of citizenship. Byron demanded that the sword should be first dedicated on the tomb of Marco Botzaris; and immediately the whole retinue, and an immense crowd, went out of the church to the tomb of that warrior, which had been ornamented with beautiful marble at the expense of the poet.

The archbishop placed the sword upon this tomb, and then Byron, to inspire the Greeks with enthusiasm, advanced with a religious silence, and stopping all on a sudden, he pronounced this discourse in the Greek tongue:—"What man reposes buried under this stone? What hollow voice issues from this tomb? What is this sepulchre, from whence will spring the happiness of Greece? But what am I saying? Is it not the tomb of Marco Botzaris, who has been dead some months, and who, with a handful of brave men, precipitated himself upon the numerous ranks of the most formidable enemies of Greece? How dare I approach the sacred place where he reposes—I, who neither possess his heroism nor his virtues? However, in touching this tomb, I hope that its emanations will always inflame my heart with patriotism." So saying, and advancing towards the sepulchre, he kissed it while shedding tears. Every spectator exclaimed, "Lord Byron for ever!" "I see," added his lordship, "the sword and the letter of citizenship, which the government offers me; from this day I am the fellow-citizen of this hero, and of all the brave people who surround me. Hellenes! I hope to live with you, to fight the enemy with you, and to die with you if it be necessary." Byron, superior to vulgar prejudice, saw in the manners of the pallikares an ingenuous simplicity, a manly frankness and rustic procedure, but full of honour; he observed in the people a docility and constancy capable of the greatest efforts, when it shall be conducted by skilful and virtuous men; he observed amongst the Greek women natural gaiety, unstudied gentleness, and religious resignation to misfortunes.

Byron did not pretend to bend a whole people to his tastes and European habits. He came not to censure with a stern look their costumes, their dances, and their music; on the contrary, he entered into their national dances, he learned their warlike songs, he dressed himself like them, he spoke their language; in a word, he soon became a true Roumeliote. Consequently, he was adored by all Western Greece; every captain acknowledged him with pleasure as his chief; the proud Souliots gloried in being under his immediate command. The funds of the first loan being addressed to him, and submitted to his inspection, gave him influence, not only over continental Greece, but even over the Peloponnesus; so that he was in a situation, if not sufficient to stifle discord, at least to keep it within bounds. Not having yet fathomed the character of all the chief people, as well civil as military, he was sometimes deceived in the beginning of his sojourn, which a little hurt his popularity; but being completely above trifling passions, being able to strengthen by his union with it the party which appeared to him the most patriotic, he might without any doubt, with time and experience, have played a part the most magnificent and salutary to Greece. At first he had constructed, at his own expense, a fort in the little isle of Xéclamisma, the capture of which would have given great facilities to the enemies to attack by sea Missolonghi or Anatoliko. Missolonghi gave to this important fort the name of "Fort Byron." This nobleman conceived afterwards, studied and prepared an expedition against the strong place of Lepanto, the capture of which would have produced consequences singularly favourable. Once in possession of the means of regularly paying the soldiers, he would have been able to form a choice body, and take the town, which did not present any difficulty of attack, either on account of the few troops shut up there, or the weakness of its fortifications. Byron only waited the arrival of the loan, to begin his march.

Thus he led an agreeable life in the midst of a nation which he aimed at saving. Enchanted with the bravery of the Souliots, and their manners, which recalled to him the simplicity of Homeric times, he assisted at their banquets, extended upon the turf; he learnt their pyrrhic dance, and he sang in unison the airs of Riga, harmonizing his steps to the sound of their national mandolin. Alas! he carried too far his benevolent condescension. Towards the beginning of April he went to hunt in the marshes of Missolonghi. He entered on foot in the shallows; he came out quite wet, and, following the example of the pallikares accustomed to the malaria, he would not change his clothes, and persisted in having them dried upon his body. Attacked with an inflammation upon the lungs, he refused to let himself be bled, notwithstanding the intreaties of his physician, of Maurocordato and all his friends. His malady quickly grew worse; on the fourth day Byron became delirious; by means of bleeding he recovered from his drowsiness, but without being able to speak; then, feeling his end approaching, he gave his attendants to understand that he wished to take leave of the captains and all the Souliots. As each approached, Byron made a sign to them to kiss him. At last he expired in the arms of Maurocordato, whilst pronouncing the names of his daughter and of Greece. His death was fatal to the nation, which it plunged in mourning and tears.

MANNERS & CUSTOMS OF ALL NATIONS.

(For the Mirror.)

Among the ancient Greeks, all dead persons were thought to be under the jurisdiction of the infernal deities, and therefore no man (says Potter) could resign his life, till some of his hairs were cut to consecrate to them. During the ceremony of laying out, clothing the dead, and sometimes the interment itself, the hair of the deceased person was hung upon the door, to signify the family was in mourning. It was sometimes laid upon the dead body, sometimes cast into the funeral pile, and sometimes placed upon the grave. Electra in Sophocles says, that Agamemnon had commanded her and Chrysothemis to pay him this honour:—

Candace in Ovid bewails her calamity, in that she was not permitted to adorn her lover's tomb with her locks.

At Patroclus's funeral, the Grecians, to show their affection and respect to him, covered his body with their hair; Achilles cast it into the funeral pile. The custom of nourishing the hair on religious accounts seems to have prevailed in most nations. Osiris, the Egyptian, consecrated his hair to the gods, as we learn from Diodorus; and in Arian's account of India, it appears it was a custom there to preserve their hair for some god, which they first learnt (as that author reports) from Bacchus.

The Greeks and Romans wore false hair. It was esteemed a peculiar honour among the ancient Gauls to have long hair. For this reason Julius Caesar, upon subduing the Gauls, made them cut off their hair, as a token of submission. In the royal family of France, it was a long time the peculiar mark and privilege of kings and princes of