the original of this customBut we are most“inclinod to give credit to one Cranenstein, an old German author

-Who, speaking of the customs observ'd by the christian nations, gives us the following ac. count of the original institution of the ceremony.

When the Danes were masters of England, and lord ed it over the natives of the island, the inhabitants of a certain great city, grown weary of their lavery, had form'd a secret conspiracy, to murder their masters in one bloody night, and twelve men had undertaken to enter the town house by a stratagem, and seizing the arms, furprize the guard which kept it; at which time their fellows, upon a signal given, were to come out of their houses and murder all oppofers: but when they were putting it in execution, the unusual crowing and Auttering of the cocks, about the place they attempted to enter at, discover'd their design, upon which the Danes became so inrag'd, that they doubled their cruelty and us'd them with more severity than ever : foon after they were forced from the Danish yoak, and to revenge themselves on the cocks, for the misfortune they involvid them in, instituted this custom of knocking them on the head, on Shrove-Tuesday, the day on which it happend ; this sport, tho at first only practis'd in one city, in process of time became a natural divertisement, and has continued ever since the Danes first lost this island.

Q. Gentlemen, I beg the favour of you, to tell me in your next the cause of tears, and whether it be an eafe or satisfaction to the mind, to weep much for the loss of a friend, or any other occasion ?

A. This question, like many others, came attended with repeated desires of an answer in our next paper, but our querist must pardon us if our soluti

are somewhat lower than their expectations: we assure them, they Mall all be serv'd in their turns, and we are oblig'd by the number of our questions to proceed regularly to avoid confusion. But to the Subject, 'Tis the opinion of our society, that tears

aro

ons

a

are caus'd by a great and sudden disorder in the blood, which is transmitted thro' the proper arteries, from the heart, to the glands of the eyes from whence (there separated from the blood ) they are distilld in Imall drops, thro' several minute pores, and gushing violently from the corners of the eyes discharge the body of a troublesome guest, and must confequently afford an extraordinary ease to an afflicted mind on whatever occasion it becomes disorder'd,

Q. Whether it be lawful to wear patches ?

A. You will find a solution of the question in the Athenian Oracle, Vol. I. Pag. 144. But since there is a remarkable Scripture paffage very pertinent to your case, and not raken notice of by those ingenious Gentlemen, we beg leave to ingilt upon it. If it be lawful to wear gold and jewels, by parity of reason, it is lawful also to wear patches. But as gainst the former, fome alledge the 2 of Peter iii. 34. where the Apostle thus, addresses himself to married women; Whose adorning, let it not be that outward adorning of wearing of gold, doc. but let it be the bidden man of the heart, even the ornament of a meek and quiet fpirit. But that the prohibition is not absolute, but restrictive, that it condemns not the ufe, but the abuse of gold; that it only forbids women to prefer an external to an internal ornament, to the ornament of a meek and quiet fpirit ; that it does no more than this, is evident, from the immediately succeeding verse, where the manner of those holy women, who were in old time, of which Rebekah was undoubtedly one, is recommended to their practice. And yet we read Gen, xxiv. 53. The feryant brought forth jewels of filver, and jewels of gold, and gave them to Rebekah. We therefore conclude it lawful to wear patches, if done with moderation, if separate from pride and vanity, if suited to the age and station, of the persons wearing them..

Thus patches may be worn without a spot;
They, who the ufage cenfure, make the blot.

a

i

Q. Gent:

rous nature

a

Q. Gentlemen, You are desired to resolve this question in your next because there's a wager laid about it.

What is the reafor woby (when a woman cuckolds her husband) the child is commonly like the father!

Pray- -whom fhould a child resemble fooner than his father ? but perhaps the querit, fomewhat in haste to be fingering his wager, has mistook the right stating the question-If he would know why a child begotten in adultery, is commonly like the husband of the adulterefs; 'tis our opinion, that this seldom happens to any, but women of a very timo

-who being touch'd in the action, with a deep sense of the enormity of the crime they are then committing, have their thoughts attentively fix'd on the person of their absent husbands, so that a likeness of form is ftamp'd upon the child then begotten by the force of a powerful imagination.

Q. By what power is it, that spirits or apparitions (which are but sadows ) can lift or move any heaving body?

4. Were spirits but mere (hadows, they could not move heavy bodies at all; but when they are so call’d, it is meant only of those external appearances, which immaterial fubftances assume. But by what power an immaterial substance acts upon matter, is a question as yet unask'd, and Apollo never loves to be imperti, nent.

Q. Why does God prohibit all manner of images, and yet permit them in Sandum Sanctorum, in form of Cherubims ?

A. The firft part of the second commandment bears a necessary relation to the succeeding part, and therefore when in one place it is said, Thou shalt not make unto thee any graven image, doc. and in another, thou shalt not bow down thy self to them, nor ferve them; the meaning is, as tho it were thus exprest, Thou fhalt not make unto thee any graven image, with intention to bow thy self to it, and ferve it. And since it is exprefly faid, Thou shall not make to thy felf any likeness of any thing, that is in the

carth bencath; we muft cither admit of the relation, or allow it to be unlawful for a man to fit for his picture.

Q. Whether fage of virtue infused be wholefomer than Indian tea?

A. Bohea-tea hath the preeminence, as corroborat: ing the stomach, helping the concoction of aliments and cholick pains, in the expelling of wind. Green tea helps the suppression of urine, in the free excretion of it; which are much more efficacious propers ties than are in sage, donc.

Q. Sons of the Delian God, if fuch you are,
Pardon a friend's advice, nor blame his care,
If on your father's wings you fafely fly,
I'll not presume to think you foar too bighi
But if you hope like the rallo Phaeton,
To rule the bendftrong borfes of the fun,
Tell min friving thus beyond your Arength ,
Do you not fear a fall like bis at length:

A. We neither fear, nor can we feel his fate
Nor is our danger, or our pride so great ;
Singly he trove to keep his father's places
And curb his fiery horses in their race.
Moft humbly we united strive to gain
An honour he alone could ne'er obtain:
From steeds like those, one rider well may fall;
But we with many hands command 'em all.

To the fons of APOLLO
Q. If to Apollo's smiles you've jufa pretence,
And claim from him your boasted influence,
O tell a doubtful and enquiring fair,
The reason why her fex fo open are?
Wby secrets in their breasts no safety find?
And why their vows are fleeting as the wind?

Your speedy anfwer will much oblige D.P.
4. Your outward beauties inward thoughts betray,
As men thro' curtains see the breaking day;
But sure, you sometimes keep the vows you make,
And men accuse you by a gross mistake,

Yous

Your faults are doubled by your being fair,
White cloth shews spots much larger than they are,
And flaws, most deep, in brightest gems appear.

Q. APOLLO, you will write in vain, Sir,
'Till twenty orphans you maintain, Sir,
A college build and keep Exchange, Sir,
And fill your feets with others brains, Sir,
Tho' writ as if they had the mange, Sir,
'Till these great things you do attain, Sir,
How will the money flow amain, Sir ?
Or set up your coach by the gains, Sir ?

A. Should we for twenty take the care, Sir,
And after turn them out all bare, Sir,
Or keep Exchange to make you stare, Sir,
Or promise college to prepare, Sir,
Like building castles in the air, Sir,
Or make of others scraps, your fare, Sir,
The world will say, nay, they will swear, Sir,
We either knaves or block heads are, Sir.

Q. My humble mufe an infe&t subject takes,
Pray tell me how a fly her buzzing makes ?
Search not the cause in wings or head, dear Cuz,
For these pluckt off you'll find her bum and buzz.

4. How ill your humble muse and pride agrec,
Pray how came you Apollo's kin to be?
Tell us the cause of this O mushroom Cuz,
And you shall know why headless insects Buzz

To the Sons of APOLLO.
Q. Say, if APOLLO, and no other
Your father is, pray who's your mother?

A. The Gods all female help disdain,'
Thus Pallas iffu'd from fove's brain.

An O DE on Friendship.
Riendshipmthou plant of tedious growth,

Thou harmony of fouls

Thro' thee seraphick pleasure rowls, In case thou imitat'it the God of. Aloth,

Tender

FR