p>The Mirror of Literature, Amusement, and Instruction / Volume 12, No. 337, October 25, 1828
THE MIRROR
OF
LITERATURE, AMUSEMENT, AND INSTRUCTION.
Cheese Wring
In presenting your readers with a representation of the Wring Cheese, I offer a few prefatory remarks connected with the early importance of the county in which it stands, venerable in its age, amid the storms of elements, and the changes of religions. Its pristine glory has sunk on the horizon of Time; but its legend, like a soft twilight of its former day, still hallows it in the memories of the surrounding peasantry.
Cornwall is allowed by antiquaries to be the Capiterides; and the Abbé de Fontenu, in the Memoires de Literature, tom. vii. p. 126, proves, according to Vallancey, that the Phoenicians traded here for tin before the Trojan war. Homer frequently mentions this metal; and even in Scripture we have allusions to this land under the name of Tarshish (Ezekiel, c. xxvii., v. 12-25), being the place whence the Tyrians procured various metals, and among the rest, the English metal tin. It appears that the primitive Greeks had a clearer knowledge of these shores than those in after years; and although Homer, in his shield of Achilles, describes the earth surrounded by water, yet Herodotus, notwithstanding his learning and research, candidly states his ignorance in the following words:—"Neither am I better acquainted with the islands called Capiterides, from whence we are said to have our tin." The knowledge of these shores existed in periods so remote, that it faded. We dwindled away into a visionary land—we lived almost in fable. The Phoenician left us, and the link of our history was severed. Hyde de Religione Vet. Persarum, c. iv. p. 121, supposes Solomon to have traded with the Peruvians; and the analogies between the Pyramids in Mexico and Egypt confirm the opinion, and sanction the belief that the ancients had a more extended knowledge of, and a greater traffic over, the earth than history records. In the most early ages, worship was paid to stone idols; and the Pagan introduction of statues into temples was of a recenter date. The ancient Etruscans, as well as the ancient Egyptians, revered the obeliscal stone, (the reason why to the obeliscal stone is given by Payne Knight, in his extraordinary work;) nor was it, according to Plutarch, till 170 years after the founding of the city that the Romans had statues in their temples, their deities being considered invisible. Many stone pillars exist in this country, especially in Cornwall; and it is a fair inference that the Phoenician imported his religious rites in return for his metallic exports—since we find mention made of stone pillars in Genesis, xxviii. v. 20; Deuteronomy, xxvii. v. 4.; Joshua, xxiv.; 2 Samuel, xx. v. 8.; Judges, ix. v. 6., &c. &c. Many are the conjectures as to what purport these stones were used: sometimes they were sepulchral, as Jacob's pillar over Rachel, Gen. xxxv. 20. Ilus, son of Dardanus, king of Troy, was buried in the plain before that city beneath a column, Iliad, xi. 317. Sometimes they were erected as trophies, as the one set up by Samuel between Mizpeh and Shen, in commemoration of the defeat of the Philistines; one was also erected at Murray, in Scotland, as a monument of the fight between Malcolm, son of Keneth, and Sueno the Dane. We also find them as witnesses to covenants, like that of Jacob and Laban, which, though originally an emblem of a civil pact, became afterwards the place of worship of the whole twelve tribes of Israel. All these relics, to say nothing of the cromlechs in Malabar, bear a silent and solemn testimony of some by-gone people, whose religious and civil customs had extended wide over the earth. Their monuments remain, but their history has perished, and the dust of their bodies has been scattered in the wind. The Druids availed themselves of those places most likely to give an effect to their vaticinations; and not only obtained, but supported by terror the influence they held over the superstitious feelings of our earliest forefathers. Where nature presented a bizarre mass of rocks, the Druid worked, and peopled it with his gods, the most remarkable of which is the subject of our engraving, called the Wring Cheese, or Cheese Wring, in the parish of St. Clare, near Liskeard, in Cornwall. This singular mass of rocks is 32 feet high. The large stone at the top was a logan, or rocking-stone. Geologists are inclined to consider it as a natural production, which is probably the case in part, the Druids taking advantage of favourable circumstances to convert these crags to objects of superstitious reverence. On its summit are two rock basins; and it is a well-known fact, that baptism was a Pagan rite of the highest antiquity, (vide the Etruscan vases by Gorius.) Here, probably, the rude ancestor of our glorious land was initiated amidst the mystic ceremonies of the white-robed Druid and his blood-stained sacrifices. A similar mass exists at Brimham, York; and in the "History of Waterford," p. 70, mention is made of St. Declan's stone, which, not liking its situation, miraculously swam from Rome, conveying on it St. Declan's bell and vestment.
In ancienne tyme, and in a goodly towne, neare to Canterbury, sojourned a ladie faire. She one nighte, in the absence of her lorde, leaned her lovely arme upon a gentleman's, and walked in the fyldes. When journeying far, she became afraide, and begged to returne. The gentleman, with kyndest sayings and greate courtesey, retraced their steps; when in this saide momente, this straynge occurrence came to pass—ye raine descended, though the moone and millions of starres were shyneing bryght. In journeying home, another straynge occurrence came to pass; her coral lippes the gentleman's did meete in sweetest kyss. Thys was not straynge at all; but that the moone, that still shone bryghte, did in the momente hide herself behynde a cloude: this was straynge, most passing straynge indeede. The ladie faire, who prayed to the blessed Virgin, did to her confesseur this confession mayk, and her confesseur with charitye impromptu wrote:—
"Whence came the rayne, when first with guileless heart
Further to walk she's lothe, and yet more lothe to part?
It was not rayne, but angels' pearly teares,
In pity dropt to soothe Eliza's feares.
Whence came the cloude that veil'd the orb of nighte,
When first her lippes she yielded to delyght?
It was not cloude, but whylst the world was hush,
Mercy put forthe her hande to hide Eliza's blush."
This interesting national tribute stands at the west end of the town of Carmarthen, rising ground, and is erected in memory of the gallant Sir Thomas Picton, who terminated his career in the ever-to-be-remembered battle of Waterloo. The structure stands about 30 feet high, and is, particularly the shaft and architrave, similar to Trajan's pillar in Rome; and being built of a very durable material, (black marble,) will no doubt stand as many ages as that noble, though now mouldering relic. The pillar stands on a square pedestal, with a small door on the east side, which fronts the town, where the monument is ascended by a flight of steps. Over the door, in large characters, is the hero's name, PICTON; and above this, in basso relievo, is represented part of the field of battle, with the hero falling from his horse, from the mortal wound which he received. Over this, in large letters, is inscribed WATERLOO. On the west end is represented the siege of Badajos, Picton scaling the walls with a few men, and attacked by the besieged. Above this is the word BADAJOS. On the south side of the pedestal is the following inscription:—
Sir THOMAS PICTON,
Knight Grand Cross of the Military Order of the
Bath,
Of the Portuguese Order of the Tower and Sword,
and of other foreign Orders;
Lieutenant-General in the British Army, and
Member of Parliament for the Borough of
Pembroke,
Born at Poyston, in Pembrokeshire, in August,
1758;
Died at Waterloo on the 18th of June, 1815,
Gloriously fighting for his country and the
liberties of Europe.
Having
