or expressing estimation, bears so singular a character, that one can hardly be made acquainted with it without immediately proposing the question, "Whence could it possibly originate?" The query has accordingly been put, by an intelligent correspondent, in your third Number; but, in consequence of the oblivion of former ages, and the indifference which men have generally manifested in regard to the origin of customs with which they were themselves perfectly familiar, there is reason to fear, that from the depths of antiquity no responsive voice shall be heard, none at least that can give a certain or distinct sound. 66 As in the days of our forefathers the salt-seller was placed in the middle of the table, that it might run no risk of being overturned, it might at first view seem, that, as its position divided the table as it were into two equal parts, the expression," sitting above," or sitting below, the salt," meant nothing more than having a place at the upper, or at the lower, end of the table; and thus, that the relation, which one's seat was said to bear to the salt, was merely accidental, from the circumstance of the vessel which contained it being the central object, in the same manner as one, in our own time, might be said to sit above or below the epargne. But although it may afterwards appear that, among the ancients, salt was the established symbol of friendship, I do not see that the relative position of individuals, as above or below the vessel which contained it, could be meant of itself to intimate the greater or less degree of respect which their host entertained for them. For, in this case, actual propinquity to the salt-seller, whether the person sat above or below it, must have been the test of estimation. If, however, it could be supposed, that the salt-vat did not equally divide the table as to its length, but that it was placed nearer the head or bottom, as the less or more honourable guests exceeded in number, this difficulty would be obviated. For thus it must have been understood, that it was not propinquity to this symbol, but the possession of a seat above it, that constituted the peculiar badge of honour. But perhaps all that we can fairly deduce from the custom r referred to is, that the choice of this utensil, as marking the line of distinction, in connexion with the great importance attached to its contents, and the care exercised to prevent its being overturned, may be viewed as an indication that there was a hereditary res pect to some more ancient rite or idea, the meaning of which, and even its peculiar character, had been lost in the lapse of ages. Trivial as the custom under consideration may appear,-to those espe cially who would deem it a degradation were they to waste a thought on the vestiges of popular tradition, who find sufficient occupation for their su perior powers in acquainting thenselves with the ever-varying minute of modern manners, the inquiry leads us much farther back than might at first be imagined, and points to sources of intelligence not unworthy of the ipvestigation of the philosophic mind. Various proofs have been given of the symbolical use of salt, in connexion with Divine worship, among ancient nations. As salt was invariably used in the sacred rites of the heathen, from whom immediately it was received by the Church of Rome, it has been thought that this custom was borrow ed from the Jews. It was one of the laws delivered by Moses, "Every oblation of thy meat offering shalt thou season with salt. Lev. 13. V. Etymol. Dict. of the Scottish Lan guage, vo. SALT, adj and SauT-FAT. "The great importance attached to salt," says Pliny," appears especial ly from the sacred rites of the ancients, who never celebrated any sacri fice sine mola salsa. For so they de nominated toasted corn sprinkled with salt; for it, being bruised, was sprinkled on the victim. The fire, the head of the victim, and the sacrificing knives, were indeed all sprinkled with the crumbled cake." Hist. lib. 37. c. 7.-To the same purpose is the lan guage of Juvenal :"Sertaque delubris, et farra imponite culSaty tris." And of Tibullus. "At vanum in caris hominum genus omina noctis Farre pio placant, et saliente sale." Hence, as has been observed, the term immolatio, which was, as it were, the consecration of the victim by the act of sprinkling, or of laying, the 1. salted cake on its head. The cake it self was called mola a molendo, because it was made of bruised corn, or that which had been ground, mola, in a mill. By means of this cake, also, which, when bruised, they sprinkled on the sacrifice, they used to divine: whence the Greek terms, sugouala, i. e. divination by meal;" and οὐλοχυμανία, "divination by the salted cake." But salt, even as symbolically regarded, was not exclusively appropriated to a religious use. It was also an established symbol of friendship between man and man. We learn from Eustathius, Iliad, A. that among the ancient Greeks salt was presented to guests, before any other food, as a symbol of friendship. Hence Eschines, when describing the sacred rites of hospitality, says, that the Greeks made great account, às is λai, " of the salt of the city and the public table." The language of Pliny, salem et cascum edere, contains a similar: allusion; and that of Cicero, "Vulgò dicitur, multos modios salis simul edos esse, ut amicitiæ munus expletum esse." Eustathius says, that "as salt consists of aqueous and terrene particles mixed together, or is a concretion of several aqueous parts, it was intimated that, in like manner, the stranger and his host, from the time of their tasting salt together, should maintain a constant union of love and friendship." This idea, however, seems by far too metaphorical and refined to have originated a custom received by nations in an early state of society. Others, with greater plausibility, have observed, that, as salt preserves meat from corruption, the use of it, as a symbol, signified that the friendship, which had its commencement in a mutual participation of it, should be firm and lasting. It has also been supposed, that this custom respected the purifying quality of salt which was commonly used in lustrations, and that it intimated that friendship should be free from all artifice, jealousy, and suspicion. Potter, I find, has in general preferred the same idea that had occur red to me, in regard to the origin of salt as a symbol of friendship." It may be," he says," the ground of this custom was only this, that salt was used at all entertainments, both of the gods and men, whence a particular sanctity was believed to be lodged in it. It is thence called "anes, divine salt, by Homer; and gas, holy salt, by others; and salinorum appositu, by the placing of salt on the table, a sort of holiness was supposed to be derived to them." Antiq. ii. 415. From the language of Philo Judæus, it has been inferred, with great appearance of truth, that although no mention is made of this circumstance in the Pentateuch, salt was always placed on the table of shew-bread along with the loaves. "The table," says this ancient writer, "has its position towards the south, upon which there are bread and salt." Vit. Moys. lib. 3. Scacchus concludes, that there must have been at least two salt-sellers, because the Greek term () is used in the plural. Myrothec. ii. 495. The figurative connexion between salt and friendship does not appear so close, that this can well be viewed as the primary use of the symbol. It seems necessary to suppose, that before it would be applied in this manner, it had been generally received as an established emblem of what was permanent. Now, this idea was most probably borrowed from the mode of confirming covenants by sacrifice, in which salt was invariably used; and it is well known, that sacrifice was a common rite in confederation, not only where God was the principal party, but between man and man. This is evident, from the account given of the covenant between Jacob and Laban, Gen. xxxi. 44, 45. As an agreement of this kind was called " a covenant by sacrifice;" from the use of salt in the oblation, it was also denominated 66 a covenant of salt," Num. xviii. 19. That singular phrase, "the salt of the covenant," Lev. ii. 13. obviously contains the same allusion. With this corresponds the German term, salzbund, explained by Wachter in his Glossary, Foedus firmum validumque ratione durationis. The presenting of salt to a stranger, or the eating of it will hin, might thus come to be common symbol of friendship, as containing a reference to the ancient sacrificial mode of entering into leagues of aniity; although those who used this might, in general be total strangers to its meaning. Hence, also, most probably, the idea so universally received, that the spil ling of the salt was a bad omen; as it was supposed to forebode the breach of that friendship, of which the conjunot participation of salt was the symbol. ter in Amsterdam well worthy of artention. The ci-devant Stadthouse, now the Palace, is a grand building, and magnificently fitted up. It contains three large rooms full of paintings, chiefly It would appear, however, that the by the Dutch masters. I was much symbol itself had been pretty general- pleased by six or eight of them, partly diffused among the nations. We cularly the rural scenes, with cattle, are informed, that, to this day, the by Paul Potter; and the evening eating of bread and salt together, is a school, by Gerard Dow. This last symbol of friendship among the Mus- should have preferred to any of the covites. Stuck. Antiq. Conviv. p. 270. others. There is also a large picture Those who would wish to have further information in regard to this ancient custom, may, besides the writer last quoted, consult Pierii Hieroglyph. fol. 221, D.; Pitisci Lexic. vo. Sal., and Potter's Antiquities of Greece, loc. cit. I may afterwards supply you with a few remarks on the singular custom of using bread and salt as the instruments of adjuration. ANTIQUUS, I LEFT Haarlem yesterday evening, and in about three hours found my self in Amsterdam, the greatest city of Holland, and at one time the emporium of European commerce. perambulated the streets, &c. this morning. It is a dull, and in my opinion, an uninteresting place. The canals are certainly very spacious, and the streets well and pleasantly shaded by rows of goodly trees; but to a stranger who knows not, and does not desire to know any thing about mercantile matters, it must necessarily be stupid. In forming an estimate of any object, much depends upon the state of the observer's mind at the time. During my short stay in this town, the heavens wore a gloomy aspect, the weather was damp and raw, the streets were dirty, and the hotel in which I lodged partook in a considerable degree of all these qualities; by which means, the impressions of cheerfulness, cleanliness, and comfort, which I had received during the preceding part of my journey, were in some degree effaced. There are, how ever, I have no doubt, many objects One by Vandyke, which contains several figures. In it there is the head of old man, for which, it is said, the bur go-masters were offered seven thou sand florins. It is calculated that this building cost upwards of thirty mil lions of guilders. It was founded in the mud, upon 13,659 large wooden piles, and measures 282 feet in front by 235 in depth, and 116 in height, exclusive of the tower. It is situated in the great square of the city, which is sufficiently spacious to afford a proper view. In this dwelling, Lewis Bonaparte, while king of Holland, resided. Of the mildness, equity, and humanity, of this man, every speaks well. He seems to have been a pretty general favourite. Although the Prince of Orange may be in some respects popular, I have never heard any one mention the name of the present king. I went through the whole of the Palace, which is finished chiefly with marble, and most superbly fur nished. The grand hall is a magnifi cent apartment, and with the excep tion of Il Salone, the Town-hall a Padua, is the finest I have ever seen. Besides the paintings before-mention ed, I remember another with which I was much delighted. It represents meeting of Dutch gentlemen, upon what occasion I do not remember. this painting, however, it is said, that Sir Joshua Reynolds declared it to be the finest and most characteristic thing he had ever seen, and that and man might tell what at each of the Pelz sons represented was going to say. I visited the house possessed by society called Felix Meritis. It was founded about the year 1777, by some opulent lovers of science, among whom was the well known Van Swinden This society, I am informed, is come posed of five classes. The attention of the first is directed chiefly to the improvements in commerce, naviga ນ There are, however, many dwelling houses which I visited in Amsterdam, particularly in Kiezer's Gragt, and Heeren Gragt, which are built in the most elegant and commodious manner. The steps up to the doors are of a greyish marble-the lobbies are finished with white marble floors-and the different apartments are decorated in the Continental style, with magnificent mirrors. The windows, too, are wide and lofty, many of them consist of panes of crown glass, three or four feet long, and of a proportional breadth and the doors are richly carved and ornamented. Almost every lobby terIminates with the view of a little flower I left Amsterdam in the evening, garden, which produces a freshness with the intention of travelling during and beauty unknown, in most large the night, as the sky foreboded a sul cities. In as far as I have observed, try day; I was moreover induced to there are no flag-stones, or foot-path this, from the beauty of the full moont of any kind, even in the finest streets. the preceding night. On my way to In the dock-yard, I saw three sail of the treckschuyt I crossed the Amstel the line, built there by Bonaparte, and by the Pont Neuf, a magnificent bridge, VET 957500 donem duob on V 600 feet long, and 70 broad. It is built upon 30 arches, and on each side there are iron balustrades. This bridge conducts to the only pleasant public walk which I observed in or near Am sterdam, and I unfortunately did not discover it till the evening of my departure. It was crowded by people of all ranks and ages; and I observed a great many beautiful chariots in miniature, drawn by goats, richly and fancifully caparisoned, in which little children, gaily dressed, were seated. Every thing here seems to be put to use. In the market-place, and along the keys, you meet with bull dogs and mastiffs, loaded with heavy burdens, or 'dragging along little carts; and in a house in which I visited, there was an old cat, whose occupation it was to drive the flies and wasps from some fruit which lay ripening in the sun. About eight in the evening, I embarked on board the treckschuyt for Utrecht. The ruif, as it is called, or place for the gentry, was engaged, so I entered the ruim with a most motley group. This is the larger part of the boat, and may contain near forty people, whereas the ruif, or small cabin-like partition near the stern, does not admit more than eight. It is lighted from the ceiling by a lamp, and is so low in the roof, that a man of ordinary stature cannot stand upright. A long range of seats occupies each side, and there is a similar range down the centre. I took my place in an obscure corner, where I had a complete view of this curious and novel scene. There were in all about three-andthirty persons, and by accident they had grouped themselves in the most picturesque and striking attitudes. Immediately before me lay a band of weary labourers, with their scythes and pruning-hooks, all in the arms of Morpheus. The lamp was now lighted, and threw a broad unnatural light on the objects in its immediate neighbourhood; whilst a pale and sickly gleam irradiated the more distant parts, serving merely to render darkness visible, The two principal figures were reclining on each side of the lamp. On the one side there lay a gigantic dragoon, with huge mustachios and a long sabre; he had a black patch on his forehead, and wore on his breast a badge of honour. He was lying on the ground, with his head and chest somewhat raised in his right hand he held his sabre; and his left, which supported his head, hung over his plumed helmet. On the other side of the lamp, upon a bench, lay a tall thin figure, with sallow complexion; a nose and chia handsome, but rather too much hooks ed; and the blackest and most fay eyes I ever experienced. He seemed about 50 years of age or upwards, and wore a long blue great coat, with i head dress of white muslin, resem bling a Turkish turban, and red ma rocco shoes. He lay upon his side with his face to the light; his head supported by his right hand, and it his left there was a book, which he perused most attentively and leisurely Every two or three minutes he raised his head, and fixed his sight on the lamp, as if meditating on the contents of the volume. I could have believed him some powerful magician engrossed with the study of the magic art, or even the Prince of Darkness himself, "Of regal port, tho' faded splendour wan In the back ground were figures and faces of every kind men, women, and children; some of which, from the unsteady light of the lamp, appeared to advance and recede like the repres sentations of the Phantasmagoria. But all were asleep, save Satan and myself. Seldom have I seen any countenance which impressed me more with the idea of a person whose ways were not those of the world; and, though we are now perhaps some hundred miles from each other, in imagination I still behold his fiery countenance, and al most tremble at " the trouble of his darkened eye.”- 1 At four in the morning I arrived st Utrecht; and being attracted by the beauty of an eiderdown coverlet, and fatigued by my watching in the nights I went to bed for some hours, to 72999 I am much pleased with my res dence here, and have passed my time much more happily than in Amster dam. Utrecht is the sweetest town! have yet seen in Holland. The ram! parts are high and broad, and com mand a fine view of the adjacent country, which is rich and beautiful The walls are surrounded by a broad fosse; on the other side of which, in Leyden, there is a delightful walk all round the town. The stripe of ground between the walls and the fosse is divided into small and elegant gardens, in many of which then ger |