Celebration of Harvest-Home in the Island of Rügen The author has omitted to mention that, the porcelain earth is found on the island of Hiddensee; which furnishes a considerable manufactory at Stralsund. The small island of Pulitz, lying not far from Bergen, on the Jasmund territory, is a most charming and ro ed, and the most interesting in the island. The shore of the adjacent island Moen is high, and greatly resembles the shore of Jasmund. Its highest point is called Königstecht, King's seat; and another Königen's-stecht, Queen's seat. The author controverts the opinion, that the seat of the worship of the Goddess Hertha was ever removed to Rügen. This Goddess was, undeniably, worshipped by German nations which never lived here. "The harvest generally begins about the middle of August. Rye is the first grain to be cut, which is done with the scythe: the sickle is not in common use. The honour of being first mower has given rise to a singu-mantic spot. Jasmund is the part most visitlar custom called "The Victory;" whence the proverb "who comes first, mows first." When a field of corn is to be mowed, whoever is inclined to be the first goes very early to the field, takes a few strokes with the scythe, and then lays himself down till his fellow-labourers appear. But it often happens that a rival has been before hand with him, and calls out that he need not trouble himself, as he has already gained the victory. Sometimes a third unexpectedly starts up in another place as victor, and this kind of rivalship causes a great deal of mirth. Yet the mowers, to avoid all disputes, have bound themselves by certain regulations. "When the harvest is got in, the landlord generally gives his labourers a supper, and weddings are often celebrated at this season. In the afternoon the family, with their guests, are assembled round the table. The conversation relates to the weather, the harvest, the landing of the French, &c. On a sudden, the sound of violins and fifes is heard; a procession of men and women advance from the barn, preceded by their banner, which is a harvest crown composed of yew, box, goldtinsel, ribbands, and gilt apples, all artfully arranged. While the landlord and his friends are coming out, those who form the procession seat themselves. When they are all quiet, one of the young women presents the crown to the landlord with a poetical address. Then the master and mistress dance a short minuet, give the crown to another couple, and so on. If a bridal pair are present, they dance first, with the crown. But the life of the feast is after supper. All kinds of character dances are then introduced, such as the shoemaker's dance, the weaver's dance, the wink dance, &c. But the most original is the shepherd's dance, which consists of a pantomimical representation of sheep-shearing. The movements are all very violent, the men whoop and hollow, and the brandy-bottle passes briskly round. At midnight, the mairied and single form two parties, the former to protect the crown of the bride, the latter to force her from the dance. At last the married carry the day, and the crown (which the bride has lost in the fray) is replaced by a cap; and then the young women's dance begins. Thus they continue till broad daylight. 66 Of the islands adjacent to Rügen, the island Oc is very small; and only contains one family,” The German reviewer in the " Allgemeine Literatur Zeitung" considers the work before us as the most complete of those lately published on this subject. The voyage of Zallner has merit, but the author's stay on the island was too short for the perfection of his work. ACCOUNT OF THE SCHAMANIC RELIGION IN SIBERIA. Translated from Sontag's Among all the religions of Asiatic Rus- On The most common name, by which the Asiatic magicians are known, is Schaman. But they only bear this epithet among the Tunguses, Buraetes and Oxiaks. The Tartarian heathen, called them Cham, Ajun, and Abys; the Samojedes, Tadyb. These are all synonymous. They have not among all the heathen nations the same occupations, customs, and arts, but their appointment is universally similar. When a child shews a naturally weak habit of body, is subject to the cramp, and has copious bleedings at the nose, he is declared a proper subject to become a Schaman. When he is two years of age, an old priest takes him home to educate him, according to a preconcerted method of dedication, for his future situation. Among the Zeulents, the of fice of Cham is hereditary; so that the son is instructed by the father. Besides an carly initiation, the Schamans augment their knowledge by information from other old members of the Order. Most of them, like their countrymen, must maintain themselves by hunting, fishing, or breeding of cattle. Only the rich nations pay the labours of their Schamans with cattle, so as to enable them to live. After their decease they become demigods, and thus receive from their successors the same honours which they, during their life, had paid to higher powers. Their peculiar dress is in itself a part of their art, and shews thein views of subduing the imagination by terror. It consists of a long leathern role, covered with stuffed snakes, eagles' claws, strips of skins, little bells, rings, and idols made of tin. In consequence, these robes cannot be very light; and a traveller has asserted that he was incapable of lifting one; yet the Schamans can use violent exertions under them. The bonnet is still more formidable, if possible; for it is stuck with owls' feathers, and is well provided with horns. Sometimes they wear, besides, armour on the arms and legs. The dress is entirely optional, and those who are conversant in the business, can attract homage even from the manner of putting on their dress. Their most common instrument is the drum, which is made of willow or birch. It is three feet and a span long, covered at the top with skin, and open underneath; with a cross-stick by way of handle. The sun, moon, and stars, trees, rein-deer, horses, snakes, and idols are depicted on the skin. The drum-stick is covered with skin to deaden the sound, or bow-formed, and furnished with a claw, or a horn. Schamanism has no temples; nevertheless, particular hills, rivers, forests, and mountains are set apart for religious ceremonies. But the peculiar scenes of incantations are the Jurics, especially at night; where the light of the fire in a smoky hut, and the surrounding darkness, strengthen the impressions of sorcery. The occupations of the Schamans are certainly very diversified, but all relate to their more immediate connection with the gods. Most of the Schamanic heathen believe in a kind of superior godhead; but he does not engage in the affairs of the world, they being left to inferior deities. These are divided into two classes, good and evil; but are frequently confounded, through the extreme ignorance of their worshippers. As almost every object in nature, and every human transaction, has its particular propitious deity, so the devils are present every where; and every evil in the world is the work of a demon, who makes that his particular occupation, The good The good deities may be offended, and therefore reconciliation must be made with them; the evil spirits must be appeased, or expelled. All religious ceremonies are arranged and performed by the Schamans, especially the sacrifices. The deities are as accommodating as their worshippers are poor. The greatest offering they require is a rein-deer, or a horse; but they are often satisfied with a new metal image, with a duck, a weasel, or a fish. Offerings are made in cases of misfortune; also after prosperous events. Many nations hold annual feasts. Another part of the Schaman's office is, among the shepherd nations, to consecrate the cattle. As all the evils in the world are the work of bad spirits, it is no wonder that the Schamans are much engaged with the sick, whom they heal by all kinds of enchantments, after having discovered the cause of the malady by inspecting the entrails of victims. They have the most trouble with the dead, particularly in impeding the return of the departed spirits. The Schamans also prepare idols of wood, tin, or old rags; but not much art is employed, for the best are monstrous and unshapen. They use the drum to call up ghosts, and to exorcise them. When they are consulted on any important affair, they light a fire, smoke tobacco, and then beat the drum; afterwards they caper about the fire in strange convulsions, and often with sabres, and a horrible howl. In about half an hour the spirit appears, with which they fight; and as no one else sees any thing, they assert that they often have to contend with very powerful ghosts, At last they throw something into the air, that belongs to the petitioner, by which the answer is conveyed into the drum, which the Schaman holds to his ear to return the wished-for information. There are other incantations for searching into futurity. A bladebone of mutton is thrown into the fire, and the cracks and marks it assumes are tokens of the future. Others throw forty small sticks into the air, let them fall on the drum, and presage events from their positions. Others answer questions according to the flight of an arrow, or the twang of a bow string.-There are also female Schamans, who use nearly the same system of sorcery. AN ACCOUNT OF THE OSTIAKS, NEAR BE RESOW, IN SIBERIA.-By a Lady. From the same Work. Before the Russians conquered Siberia, it was under the dominion of the Tatars, who gave the name of Ouschtaik, signifying "savage," to the nations which inhabit it, as a mark of their contempt: hence they were called Ostiaks. The young females are pretty, but when they have been married a few years, they be come the more ugly; and the old women are frightfully hideous. Their faces are flat, pale vellow, and full of wrinkles. Some few wear stockings, trowsers, and waistcoats, like the men, made of fish-skins, leather, or of coarse cloth. But, generally, their whole wardrobe consists of a sheep-skin pelisse without any thing under it, fastened with a girdle. They plait their hair into two long tresses, which are held together underneath, by a twist. The rich wear long strips of cloth hanging from the head, ornamented with figures of horses, rein-deer, and fish, in tin, copper, or brass. Young females wear crowns with the same emblems. All wear very long ear-rings, of different kinds of coral. A veil covers the whole head, which the married women only open in the presence of their mothers. They also delineate figures, with soot, on their hands, arms and legs, and then prick the skin till the blood comes, which leaves blue marks. The houses, food and living of the Ostiaks are worthy of each other: that is, poor and filthy in the highest degree. Their summer tents may be tolerable, but their winter habitations are horrible holes, more below than above ground. Sometimes six families live in one of them. Instead of a window they have a large piece of ice, which they preserve in a In the frozen state by pouring water over it. centre of the hut, stands the common hearth, where every one prepares his own food, without any regard to stated hours. Only imagine the constant sinoke, the grease, and the smell of the victuals, which mostly consists of fish half putrified-add to it, that the children and dogs satisfy the calls of nature in the hut -and you have a model of the temple of filth. The food may very properly represent the victims; which consist of raw, dried or frozen fish, bears, foxes, dogs, and rein-deer, always in a carrion state. Like other of the world, the many parts women are considered as the chief domestic animals: all falls on their shoulders. The men hunt, fish, and sleep. Preparing the food, domestic arrangements, boiling of oil, dressing pelts and fish-skins, making nets and cloths; all these devolve to the wife. Besides, the care of children follows of course; for the female Ostiaks are too poor to be unnatural mothers, and to let their children be They sometimes crippled by hirelings. suckle them till they are five years old. But only when there are no young foxes: for, would you believe it? their attention to these animals is so great (the skins being the prime objects of trade), that when the cubs are caught very young the women must give them the breast. With all this barbarism, a man never allows himself to strike his wife, let her faults be ever so great. Yet certainly not from respect, but out of avarice. For the wife, after being beaten, is entitled to re turn to her parents and demand her dowry, without the husband's recovering what he paid for her; for women are a regular merchandize. They are bought according to the fortune expected, from 10 to 100 rein-deer; and some wedding clothes. To have more than one wife, is only allowed to the heathen Ostiaks; yet the baptized ones do not stand upon cere mony. When the purchase of the wife is settled to the satisfaction of both parties, it is confirmed by a suitable feast, with dancing, singing and drunkenness. The music and dances are mostly extemporized; the latter are very characteristic. They have not the charms of English country dances of four-and-twenty couple, but they possess other attractive qualities. They consist of a kind of pantomimical burlesque. The dancers partly represent their methods of hunting, fishing and fowling, and partly the position, gait, and properties of certain animals; sometimes they imitate the manners of the Russians; and they are always accompanied with appropriate music. The female Ostiaks have one piece of property, namely a particular goddess in a forest some distance from Beresow, which is inaccessible to the Russians. The women have small wooden figures of the goddess for their private devotions. Affectionate widows (where will not tenderness stray to?) likewise venerate the remembrance of their husbands, by wooden puppets, which they pretend to feed, and take to their beds.-When a woman dies, she is carried to the grave by females only. The curious are referred to the "Costume of Russia" for representations of the figures and dresses of the Ostiaks. INCIDENTAL HINTS ON THE ORIGIN OF We take occasion from the incidents mentioned in the foregoing articles, to call the attention of our readers to what may very plausibly be proposed, as the origin of characteristic dancing. We find these practices among nations, whose manners, most assuredly, have not been depraved from truly naturil expressions, by excessive refinement among themselves, nor by ideas borrowed from others who affect the distinctions of enlightened and polite. They may, therefore, be accepted as almost natural to man in the lowest state of society and they form, of course, a part of the history of human nature. We shall not attempt to treat this subject as it might be treated; but shall consider ourselves as limited, though not confined, to that view of it which arises from the preceding communications. We have seen, above, that the Ostiaks re 2 L3 present the position, gait, and properties of certain animals:-also the manners of the Russians; and, no doubt, of what other strangers may happen to visit them. In like manner, the dances of the Kamstchadales are imitations of the actions of the bear, that being the animal best known to them: and they exhibit, not so much the expectations and sentiments of the hunter, the human actor in the scene, as the alarms, terrors, and tricks exhibited by the subject of their chase; his examination of the traps laid for him; his awkward handling of what he grasps, whether billet or musket; his evasions and shifts; his clumsy gallop; his climbing of trees, or other modes of escape. It appears then, that these dumb shew mimicries are the resource of savage nations for entertainment; they are bodily attitudes, not mental exertions; they are repetitions, not originalities. As remarkable an account as any, because most detailed, is the ceremonies described in Collins's History of the Colony of New South Wales, as used in admitting the youths to the degree of men. They offer the rudiments of character dances in their rudest state. The first character assumed on an occasion of this kind, we learn, was that of the dog, and the performers crawled upon all fours, parading in this manner several times round and round. The second character was that of hunters of the Kangaroo; but this was quickly exchanged for the personation of the Kangaroo itself: they fitted themselves with long tails made of grass, which they fastened to the hinder part of their girdles, and proceeded-now jumping along-then lying down and scratching themselves, as those animals do when basking in the sun. A succeeding scene appears to represent the effects of battle, and the slaughter of enemies: others describe the arts of attack and defence. We may, then, place this imitation of animals as the very lowest, and, therefore, as the original kind of dance. An amusement, exhibiting skill and dexterity; knowledge, too, of that kind, which was accessible to the actors and spectators; and vigour of body, but not cultivation of mind. A second class of dances, though allied to the former, is the imitation of particular occurrences. So we see hunting, fighting, &c. at New South Wales; the-manners of the Russians, &c. among the Ostiaks; and, at Otaheite, something very like the landing of the English, was presented to Capt. Cooke. This description of dances was adopted by the politest nations of antiquity with which we are acquainted, was even appointed to be repeated on periodical occasions, and has retained its establishment to this day. Such, for instance, is the "Ariadne dance" at Athens, representing the adventures of 'I hc seus in the labyrinth of Crete, when sent to destroy the Minotaur. The leading dancer, waving a white handkerchief, represents Ariadne with the clue, which she gave Theseus for his direction and safety; while the accompanying dancers, are grouped in such a manner, as to form a labyrinth, through which the principal dancer "wins her winding way." This is retained; and is danced by the young men, in the streets of Athens; but, by the young women, in a more retired situation, on the banks of the Sperchius. To have maintained itself for so many ages, and amidst so many national revolutions, this commemorative dance must surely have been esteemed highly interesting. Plato divides dances into military, peaceful, and mixed. The rudiments of the military, we have seen, among savages; they could have varied only in paraphernalia, among the civilized tribes of men: the glitter and clang of arms, which marked the Pyrrhic dance of antiquity, impart no essential distinction from the chief's beating time with a club on a "shield ;" and " striking the shield with "his club; while at every third stroke, the "whole party poised and presented their 66 spears at him, pointing them inwards, and "touching the centre of his shield;" as practised in New South Wales. The military dances of the ancients imitated the movements of war, in false attacks, retreats, blows attempted and avoided, and various other instances of promptitude and address. They could only differ from each other, by conformity with the principles of tactics, adopted among various nations. Xenophon mentions dances among the Thracians, performed without arms, in which some fell down apparently dead, though without injury were stripped,, were conveyed to their funeral, and their death song was sung by their fellow soldiers. Peace dances may certainly be referred to the same ideas as predominate in the Island of Rügen. The shoemaker's dance, the weaver's dance, and, especially, the sheep-shear ing dance; that being an event in rural aconomy, at the same time interesting, familiar, joyful, and profitable. If shepherd's sheepshearing be commemorated in a dance, why not harvest-home itself? Why not the festive season of the vintage, as well as that of gathering in the productions of the earth? and, indeed, we know, that Bacchic dances were of extremely antient in t'tution, and generally prevalent. The Goddess Venus also led up the dance, Jam Cytherea choros ducit Venus imminente Luna, HOR. lib. I. Ode 4. To pursue the consideration of dances consecrated to these deities further, is to solicit the pain which invariably affects a virtuous mind, from beholding the depravity of simplicity and elegance, by the substitution of licentiousness and immorality. That the seasons of the year were antiently marked by appropriate dances, we may infer, from that called Anthema (flowers); during which a song was sung, "Where are the "roscs? Where are the violets? Where is "the beauteous parsley?" And the MayDay dances among ourselves, are certainly relics of a custom extremely antient, and no doubt, extremely popular. When we consider, that part of the religious ceremonies of antiquity consisted in dancings; we may presume, that, these represented events connected with, or derived from, the lives and actions of the deities, when on earth. They were, in our opinion, commemorative dances; though in lapse of ages the incidents they commemorate were forgotten. Such were the incidents which gave rise to the imitative art of dancing. Graceful movements, complicated figures, expressions of sentiment, were refinements not originally foreseen or attempted; but, when once mind has interested itself in a study, however humble or ordinary be its rudiments, there is no saying to what elegance, or to what dignity, it may not attain. Certainly, there are infinite degrees of difference between the attitudes assumed by the imitators of the bears of Kamschatka, and those easy flow of move ments, In gliding state which win their easy way, that we so much admire in a well-bred dancer. Nevertheless, perhaps, when designing to express enjoyment, as experienced by dancers, our author was perfectly right in instancing, the charms of an English country dance, of four and twenty couple." A SUMMARY ACCOUNT OF THE MINES IN RUSSIA. [From Storch's Picture of Russia.] The most brilliant epoch in the annals of the Russian mines, is the reign of Catherine II, The improvements in mining, the appointment of able inspectors, and the removal of many abuses and peculations, produced a revenue that excited the astonishment of the world; and will, no doubt, be perpetuated among the most glorious and remarkable Occurrences of that period. Of the two Gold mines in the Russian Empire, that of Beresov in the Uralian mountains (near Ekaterinburg), is the most important. About 400,0000 pouds * of metal A poud is 40lb. are annually extracted; which yield, on an average, from 40 to 60 Solotnik ↑ of fine gold, from every 1090 pouds. The three washing-houses contain 861 washing troughs. The number of workmen attached to the mines amounts to above 2,000; of whom about 1,200 are constantly employed. From the first opening of the mines, in 1754, to 1788, 120 pouds have been produced; rec koned at 1,198,000 roubles; after all expences paid, leaving a surplus of 480,000 roubles. The most considerable Silver mines are those in the Atlaie mountains. The principal one is called Schlangenberg, one of the richest in the world. Another, lately discovered on the river Ulba, promises to be equally productive. When first worked they contained from five to six solotnik of silver (mingled with gold) per poud; afterwards, only four; and since 1785, not more than three and a half. There are five smeltinghouses. In 1786, 5,400 labourers were employed; and 54,000 peasants to fell wood, the military and chancery servants excepted. The collective produce amounts to 400,000 roubles annually. From 1745 to 1787, they have yielded 24,400 pouds of fine silver; and above 830 pouds of fine gold: which amount to more than thirty millions of roubles. The expences for the whole period did not exceed seven millions; so that the clear gain was 23,000,000 roubles. The Nertschinski silver (or, more properly, lead mines containing gold and silver) have been constantly worked since their discovery in 1704; but the profits vary. About two million pouds of metal are annually extracted; but the poud at present scarcely contains more than one or one-half solotnik of silver. There are five smelting-houses. The work-men are about 2,000: the wood-cutters are nearly 13,000. From 1704 to 1787, these mines yielded 11,644 pouds of silver; from which, since 1752, about thirty-two pouds of gold have been separated. Both together amount to nearly 10,000,000 of roubles. According to the above statement, in the period from 1704 to 1788, the gold and silver mines have yielded about 1,000 pouds of gold; and above 36,000 pouds of silver; estimated at above 45,000,000 of roubles: the expences have not exceeded 15,000,000. consequently the profit is 30,000,000. The most considerable Copper mines lie in the Uralian, Altaic, and Olonezic mountains. The Uralian, which are the richest, had, in 1779, 229 furnaces. These produced, in 1732, above 193,752 pouds of copper. In the † 96 solotnick make a poud. 2 L 4. |