SCANDINAVIAN MYTHOLOGY. country. Copenhagen has, however, in recent times, been the principal seat of these inquiries, the successful prosecution of which has been materially facilitated by the large number of important Icelandic MSS. contained in its libraries, and by the foundation of the Arne-Magnussen collection in 1772; and the different societies especially designed to promote the study of Icelandic and of northern antiquarian monuments. Among the Icelandic and Danish scholars who have gained pre-eminent distinction in these departments of research, we may instance Arne-Magnussen, Torfæus, Olavsen, Finn Magnussen, Worm, Resenius, Bartholin, Thorlacius, Müller, Rask, Rafn, Keyser, Munch, Unger, Lange, &c. In the study of the grammar and comparative structure of the language, which excited an interest as early as the 13th c., as is proved by the grammatical treatises and rules of prosody incorporated in the younger Edda, no one has evinced a higher order of scientific acumen and critical learning than Rask (q. v.), who in his erudite work Om det gamle Nordiske Sprogs Oprindelse (Kjopenh. 1818) threw a flood of new and important light on the subject; while the labours of Jakob Grimm, Munch, and others, have tended materially to exhibit the affinities between the Old Northern and the Teutonic languages, and to assign to it its right position among the kindred Indo-Germanic tongues. SCANDINAVIAN MYTHOLOGY. Our knowledge of Scandinavian mythology is mainly derived from the collections of ancient Northern sagas known as the Eddas (q. v.), which constitute the Odinic Bible, as it were, of heathen Scandinavia. The value and interest attaching to these records of the ancient faith of the Northmen are enhanced by the fact that there are strong grounds for assuming that the closest affinity, if not identity, of character existed between their religious doctrines and practices and those of the Germanic nations generally. Hence, in the absence of anything beyond the incidental notices of the Pagan religion of Germany, which are contained in the classic writers, the Eddaic exposition of northern mythology is of the highest importance to the student of the history of every nation of Teutonic origin. Owing to the remote situation of the Scandinavian lands, and the hold which the Odin religion had taken of the minds of the Northmen-whose natural tendencies inclined more to the Pagan merits of valour, courageous endurance of hardships, indomitable resolution, and unflinching fidelity in hate and love, than to the Christiau virtues of submission, meekness, and forgiveness of injuries-Christianity took root slowly and insecurely in those lands, and only long after a national literature, based upon the superstitions and memorials of the ancient faith, had been firmly established among the people. But although there is every reason to believe that all branches of the great Indo-Germanic family of nations had essentially the same system of belief and worship, and venerated the same deities, minor differences were numerous. Thus, for instance, while Danes, Saxons, and Gothlanders worshipped Odin as their chief god, the Swedes generally paid supreme honours to Frey, the god of the year; some tribes of Northern Germany regarded Hlodyn, or the Earth, as their principal deity; and the Norwegians directed their worship to Odin's son, Thor; while in some parts of Norway even, as in Halgoland, the people worshipped deities not honoured elsewhere in Scandinavia. Thus the chief objects of worship in the latter district were Thorgerd, Horgabrud, and Irpa, the daughters of Halogi, or high flame, from whom the name of the country was derived, and who was probably identical with Loki (Fire), who, after having, according to the myth, been beneficent in the beginning of time and united with the Allfather, fell from his high estate, and, like some fallen angel, became crafty, evil, and destructive as a desolating flame. Halgoland appears from remains discovered there to have been a special seat of fire or sun worship, which seems to have been nearly universal at one period of the world's history. In Leaving for the present the discussion of the sources from whence the northern mythology derived some of the numerous complex elements which entered into its composition, we proceed to give a short summary of its cosmogony: In the beginning of time a world existed in the north called Niflheim, in the middle of which was a well, Hvergelmeer, from which sprang twelve rivers. the south was another world, Muspelheim, a light, warm, radiant world, the boundary of which was guarded by Surt with a flaming sword. Cold and heat contended together. From Niflheim flowed venomous, cold streams called Elivaager, which, hardening into ice, formed one icy layer upon the other within the abyss of abysses that faced the north, and was known as the Ginnunga-gap. From the south streamed forth the sparkling heat of Muspelheim; and as heat met cold, the melting ice-drops became instinct with life, and produced, through the power of him who had sent forth heat, a human being, Ymir, the progenitor of the frost-giants, by whom he was called Ergeliner, or Chaos. He was not a god, but evil, both he and all his race. As yet there was neither heaven nor earth, neither land nor sea, but only the abyss Ginnunga-gap. Ymir drew his nourishment from the four milky streams which flowed from the udders of the cow Aedhumla, a creature formed From Ymir there came from the melting frost. forth offspring while he slept-a man and woman growing from under his left arm, and sons from his feet; and thus was generated the race of the frostgiants, or Hrimthursar, among whom the All-father dwelt in the beginning of time before the heavens and the earth were created. In the meanwhile, as the cow Aedhumla licked the frost-covered stones, there came forth the first day a man's hair, the second day a head, and the third day an entire man. This man, Buri, or the Producing, had a son Bör (the Produced), who married Beltsa, one of the giant race, by whom he had three sons, Odin, Vili, and Ve. These three brothers, who were gods, slew Ymir, and carrying his body into the middle of Ginnungagap, formed from it the earth and the heavens. Of his blood they made all seas and waters, taking the gore that flowed from his body to form the impassable ocean which encircles the earth; of his bones they made the mountains, using the broken splinters and his teeth for the stones and pebbles; of his skull they formed the heavens, at each of the four corners of which stood a dwarf, viz., Austri at the east, Vestri at the west, Northri at the north, and Suthri at the south. Of his brains they formed the heavy clouds, of his hair plants and herbs of every kind, and of his eyebrows they made a wall of defence against the giants round Midgard, the central garden or dwelling-place for the sons of men. Then the three brothers took the glowing sparks that were thrown out of the world Muspelheim, and casting them over the face of heaven, raised up the sun, moon, stars, and fiery meteors, and appointed to each its place and allotted course; and thus arose days, months, and years. Night was of the race of the giants, and in turn married three husbands, by one of whom she had a daughter, Earth, and by another a son, Day, who was bright and beautiful like the gods, or Esir, to whose race his father Delling belonged. To this SCANDINAVIAN MYTHOLOGY. Besides gods, frost-giants, dwarfs, and men, there were other beings, as the Vanir, who dwelt in the world Vanaheim, lying between the abodes of the gods and of men, and the Light Elves and Dark Elves, the former of whom were friendly to mankind, and of great beauty, while the latter were of evil demoniacal natures, and blacker than pitch. mother and son, who were akin to the opposite gnawing the roots, and striving with his numerous races of the frost-giants and the gods, Allfader brood of lesser serpents to undermine Yggdrasil, committed chariots and horses, and placed them in whose branches are as constantly refreshed by heaven, where Night rides first through her twenty-water from the well of Urd, which is poured over four hours' course round the earth with her horse them by the Norns. These are three maidens Hrimtaxi, from whose bit fall the rime-drops that known as Urd, Verdandi, and Skulld (or Past, Preeach morning bedew the face of the earth. Close sent, and Future), who dwell in a fair hall below the after her comes her fair son Day, with his horse ash-tree, where they grave on a shield the destiny Skinfaxi, from whose shining mane light beams over which they determine for the children of men. heaven and earth. All the maidens of giant race were not dark like Night, for to Mundilfori were born a son and daughter of such beauty that their father gave to them the names of Mani or Moon, and Sol or Sun. The gods, incensed at this presumption, took them up to heaven, and ordained that they should direct the course of the sun and moon, which had been made to give light to the world, and thenceforth Sol drove the chariot of the Sun, which was drawn by two horses, Arvakur (the Watchful) and Alsvith (the Rapid), under whose shoulders the gods in pity placed an ice-cool breeze. A shield named Svalin (the Cooling) was also by their care attached to the front of the car, to save sea and land from being set on fire. Mani directs the course of the moon, and he, like his sister, is followed by a wolf that seems about to devour him; and in the end of time this animal, which is of giant race, will with his kindred swallow up the moon, darken the brightness of the sun, let loose the howling winds, and sate himself with the blood of all dying men. When heaven and earth were thus formed, and all things arranged in their due order, the chief gods or Esir, of whom there were twelve, met in the middle of their city Asgard, which lay on the plain of Ida. These gods were Odin, or All-father, who has twelve names in Asgard besides many others on earth; Thor, Baldur, Tyr, Bragi, Heimdal, Hod, Vidar and Vali his sons, and Niord, Frey, Ull, and Forsetti. Here they raised for themselves a court with a high seat for All-fader; a lofty hall for the goddesses; and a smithy, in which they worked in metal, stone, and wood, but chiefly in gold, of which precious substance all the implements which they used were made, and hence this period of their existence was known as the Golden Age. This age of peaceful labour lasted till three beautiful, but evil maidens made their way from the giants' world, Jotunheim, to Asgard, when confusion and ill-will arose in the world. Then the gods, taking counsel, determined to create new beings to people the universe, and first they gave human bodies and understanding to the dwarfs, who had been generated like maggots within the dead body of Ymir, but who now took up their abodes in the bowels of the earth, in rocks and stones, and in trees and flowers. Then Odin, with two companions, Hænir and Lodur, went forth on an excursion to the earth, where finding two trees, Ask and Embla, created a man and a woman of them, Odin giving them spirit or the breath of life, Hænir sense and motion, and Lodur blood and a fair colour, with sight, speech, and hearing; and from this pair, whose dwelling was in Midgard, the human race has sprung. A bridge of three colours, Bifrost, known to men as the rainbow, connects Midgard with Asgard, and over this the gods ride daily on their horses to the sacred fountain of Urd, where they sit in judgment. This fountain lies at one of the three roots of the ash, Yggdrasil, whose branches spread over the whole world and tower above the heavens. Under one of these roots is the abode of Hel (q. v.), the goddess of the dead, under another, that of the frost-giants, while under the third is the dwelling of human beings. Below the tree lies the serpent Nidhogg, who is constantly Now, after the three giant maidens came to Asaborg, dissensions soon broke out among these different races, and Odin, by casting a spear among mankind, created war and discord in the world. Then his maidens, the Valkyriur (or choosers of the doomed), surrounded by lightnings, rode forth with bloody corselets and radiant spears, to choose on every battle-field those who should fall, and to lead them into Valhal, where the chosen heroes, known as Einheriar, daily go forth to fight and slay one another, but returning at early morn sound and fresh, recruit themselves for the next night's combats by drinking beer with the gods and eating the flesh of the sacred hog. It is, however, only men of rank, as jarls (or earls), who enter Odin's hall after death, for the base-born, or thralls, belong to Odin's powerful son, Thor (q. v.), who rules over Thrudheim, and drives through the world in a chariot drawn by he-goats, bearing with him his magic hammer Miolnir, the iron gloves which he requires to grasp the haft, and his belt of power. Among the gods there reigned good-will and happiness even after the rest of the world had been disturbed by war, until Loki, or the impersonation of evil, who in infancy had been Odin's fosterbrother, was admitted into Asaborg as their equal. By his treachery Baldur (q. v.), the purest, most beautiful, and best loved of Odin's sons, was slain. The gods, indeed, had power to inflict temporary punishment on Loki, and to chain him under a hot sulphur spring, where he lay for ages, but at length a time will come when Loki's evil progeny will prevail over the gods and the world. This terrible age of destruction, the Ragnarök, or twilight of the gods, will be marked by a three years' winter of hard frost, cutting winds, and sunless air uncheered by summer or spring-tide, when there will be bloodshed throughout the world, brothers will slay one another, parents and children will be at war. The wolf Fenrir will break loose, the sea will burst its bounds as the serpent Jormundgard, encircling Midgard, writhes in fierce rage, and struggles to reach the land. The wolf Sköll will swallow up the sun, and when the world is plunged in almost total darkness, his brother Hati will devour the moon, while the stars will vanish from heaven. As Midgard's serpent and the wolf Fenrir go forth, scattering venom through air and water, the heavens will be rent asunder; the ship Naglfar, which is made of dead men's nails, will be floated on the waters; the Esir will ride forth across the bridge Bifrost, which will break away behind them; and all the friends of Hel, led on by Loki, will offer battle to the gods on Vigrid's plain. Then Odin, having taken counsel at Mimir's well, will advance armed with his spear Gungnir against the wolf Fenrir, while Thor encounters Midgard's serpent, and is killed by the venom which it exhales from its mouth. Although Fenrir, the wolf, will swallow Odin, and thus cause his death, he will SCANDINAVIAN MYTHOLOGY-SCANTLING. himself be slain by the god Vidar, while Loki will fall beneath the hand of Heimdal, the watchman of the gods, and Surt, hurling fire from his hand, will burn up the whole world. After the conflagration of heaven and earth and the whole universe, there will still be dwellings for the evil and the good, the worst of which is Nastrond, a horrible habitation for perjurers and murderers, where serpent-heads pouring forth venom line the walls, while in Gimli, Odin's best heaven, the good and virtuous will find a happy resting-place. But from the great destruction of the universe another earth, verdant and fresh, will arise from the deep waters of the ocean, the unsown fields will bear fruits, and all evil will cease; Baldur and other gods will then return to Ida's plain, where Asgard once stood, and taking counsel together, will find the golden tablets which their race had possessed at the beginning of time, and remembering their deeds of old, will await the coming of the mighty All-father, the ruler of all things, who will pronounce judgments, and establish peace that shall endure to the end of time. The above brief epitome of the Odin cosmogony serves as a framework for the numerous beautiful prose and poetic myths which make up the substance of northern mythology; and are contained in a rich mass of sagas, not all complete in themselves, but each capable of throwing some light on the others. Many theories have been advanced to explain the origin and the fundamental ideas on which the northern myths have been based; and while some expositors have seen in them a mere re-clothing of Bible narratives, and a perversion of Christian truths, and have referred their composition to monks living in the middle ages, others, feeling that their title to antiquity could not be set aside, have gone to the other extreme, and tried to prove that they reflected the truths of Christianity, and represented under active and tangible forms the mysteries of Revelation; and that thus, for instance, in the narrative of Thor crushing the serpent we have a figurative delineation of Christ. Other interpreters, again, have attached very different meanings to these myths, regarding them as historic, psychical, physical, or even chemical; but against each of these assumed modes of explanation, taken in their full integrity, conclusive arguments might be adduced; and all that can be safely accepted is, that they are partly historical and partly an impersonation of the active forces of nature. Like the northern languages, their original seat was in the south and east, where kindred mythologies existed among the ancient tribes of India and Persia; and it is probable that the more practical and energetic spirit of the northern myths, and the more warlike character of the gods of the north, when compared with the reflective and contemplative nature of their oriental prototypes, may be due to the gradual effect on the minds of a people who had passed from the soft enervating influences of a southern climate to the stern rigours of the north, where man lived in constant warfare with the elements and with his fellow-men. According to Snorri Sturlesson (q. v.), whose opinion seems to a certain extent to have been a mere re-echo of the traditional belief of his forefathers, Odin and his sons and companions were earthly kings and priests of a sacerdotal caste, who had migrated from Asia --perhaps, as some conjectured, from Troy-and who conquered and ruled over various parts of Scandinavia and Northern Germany, where after their death they were regarded by the people as deities. In conjunction with this mode of representation, the mythic tales of the warfare of the gods with giants, their intercourse with dwarfs, and spirits of the air and water, and their wanderings on earth, are interpreted as memorials of real war with pre-existing races, and of the spread of Odin's religion from its chief seat in Sweden over the neighbouring countries. This theory explains only a few of the myths; while some, as we have already observed, may be referred to traces of an older faith, which lingered amongst the Finns and Lapps after the advance of the more civilised conquering races had driven those tribes from the southern districts of Scandinavia, which they originally occupied, to the barren recesses of the north. The worship of the gods was celebrated either in spacious temples, of which there were many in different parts of Scandinavia, or on stone heaps or altars, known as horg. These altars were always near some well, and close to a sacred grove, or a solitary tree, on which the votive offerings were suspended, after they had been washed at the neighbouring spring by the attendant priestesses, known as horgabrudar. Human sacrifices, although never resorted to on ordinary occasions, were not uncommon in times of public calamity, arising from war, failure of crops, disease, &c.; and the horse, whose flesh was highly esteemed, was a frequent victim, while the fruits of the earth and spoils of war were the usual offerings. Three great festivals were held every year, the first of which was celebrated at the new year in the Yule month, when Thorablot, or the sacrifice of Thorri, an ancient god of the Finns and Lapps, was offered. On these occasions, offerings were made to Odin for success in war, and to Frey for a fruitful year, the chief victim being a hog, which was sacred to the latter god, on the assumption that swine first taught mankind to plough the earth. Feastings and Yule games occupied the whole of the month, whence it was also called the Merry Month. The second festival was in mid-winter, and the third in spring, when Odin was chiefly invoked for prosperity and victory on the Vikings, or sea-roving expeditions which were then entered upon. On the introduction of Christianity, the people were the more ready to conform to the great church festivals of Christmas and Easter, from the fact of their corresponding with the ancient national sacrificial feasts; and so deep-rooted was the adhesion to the faith of Odin in the north, that the early Christian teachers, unable to eradicate the old ideas, were driven to the expedient of trying to give them a colouring of Christianity. Thus the black elves, giants, evil subterranean sprites, and dwarfs, with which the Northmen peopled earth, air, and water, were declared by them to be fallen angels, or devils, and under the latter character suffered to retain their old denominations. Belief in these imaginary beings survived the spread of the Reformation, and can scarcely be said to have died out in Scandinavian lands among the superstitious and ignorant, while among the more enlightened the myths connected with them are still related, and serve to give a poetic interest to special localities. Our own association with the Scandinavian mythology is perpetuated in numerous superstitions and usages still lingering amongst us, and in the name of the days of the week. See WEEK. SCAPHOID BONE-SCARABÆUS. also applied to quarterings or pieces of timber of about five inches in thickness and under. SCA'PHOID BONE (Gr. skaphe, a boat), a term applied to two somewhat boat-like bones, of which one occurs in the carpus or wrist (see HAND), and the other in the tarsus of the Foot (q. v.). SCAPPLE, a kind of work applied to masonry. To scapple a stone, is to work the surface even without making it smooth. SCA'PULA, THE, or SHOULDER BLADE, is a flat triangular bone, which, when the arm hangs loosely down, extends posteriorly and laterally from the first to about the seventh rib. It presents for examination an outer convex and an inner, smooth, and concave surface, three borders (a superior, an inferior or axillary, and a posterior), three angles, and certain outstanding clavicle and humerus, and gives attachment to no less than 16 muscles, many of which, as the biceps, triceps, deltoid, serratus magnus, are very powerful and important. 1. It connects the upper extremity to the trunk, and The uses of this bone may be stated as follows: participates in, and is subservient to many of the movements enjoyed by the arm; 2. By its extended flat surface it furnishes a lateral protection to the chest; and 3. It affords attachments to various muscles which modify the size of the thoracic cavity, and is thus concerned in the process of respiration. SCA'PULAR, or SCAPULARY (Lat. scapula, the shoulder), a portion of the monastic habit, so called from its being worn upon the shoulders. It consists of a long stripe of serge or stuff, the centre of which passes over the head, one flap hanging down in front, the other upon the back. The scapular of the professed monks in most order! reaches to the feet, that of the lay brothers only to the knees. The colour differs for different religious orders or congregations. Besides the scapular worn by the members of religious orders strictly so called, there exists also in the Roman Catholic Church a religious association or confraternity, the members of which, while living in the world and mixing in ordinary life, wear, although not conspicuously, a small religious emblem called a scapular. The chief duties of this confraternity consist in the recitation of certain prayers, or the observance of certain religious or ascetical exercises through devotion to the Blessed Virgin. The members may or may not bind themselves by a vow of chastity. This pious association was founded in the middle of the 13th c. by an English Carmelite friar named Simon Stock, and is said to have originated in a vision, which has been the subject of much controversy, as well with Protestants as among Catholics themselves. SCARABÆ'IDÆ, a very numerous tribe of lamellicorn coleopterous insects (see LAMELLICORNES), of which more than 3000 species are known, the greater number inhabitants of tropical countries, although species are found in almost all parts of the world. Some of the tropical species are amongst the largest of beetles; those found in colder regions, as in Britain, are of comparatively small size. The tribe is divided into six sections: Coprophagi (dung-eaters), Arenicoli (dwellers in sand), Xylophili (delighting in wood), Phyllophagi (leaf-eaters), Anthobii (living on flowers), and Melitophili (delighting in honey), named according to prevalent and characteristic habits of the species belonging to them, although the names do not accurately denote the habits of all the species of The sections are distinguished by each section. differences in the organs of the mouth and the antennæ. To the section Crotophagi belong the greater number of the Dung Beetles (q. v.), or Scavenger Beetles, so useful in warm countries in removing offensive matter; amongst which is the Sacred Scarabaeus of the ancient Egyptians (ScaraSome of the Xylophili, bæus, or Ateuchus sacer). as the great Hercules Beetle (q. v.), have remarkable projections from the head or the thorax of the males. The Cockchafer (q. v.) is an example of the Phyllophagi; the Goliath Beetle (q. v.) is one of the Melitophili, to which section the Rose Beetle, common in Britain, also belongs. Anthobii are British. parts, the supra-spinous fossa (1), and the infraspinous fossa (2), by the spine (10), a crest of bone commencing at a smooth triangular surface (11) on the posterior border, and running across towards the upper part of the neck of the scapula (8), after which it alters its direction, and projects forwards so as to form a lofty arch, known as the acromion process (12), which overhangs the glenoid cavity (6), or receptacle for the head of the humerus, or main bone of the arm. This acromion (so called from the Greek words acros ōmos, the summit of the shoulder) obviously serves to protect the shoulder joint, as well as to give great leverage to the deltoid muscle which raises the arm. It is this process which gives to the shoulder its natural roundness. From the upper part of the neck (8) there proceeds a remarkable curved projection termed the coracoid process, from its supposed resemblance to the beak of a raven (Gr. korax). It is about two inches long, and gives attachments to several muscles. The upper border of the scapula presents a very remark- SCARABÆ'US, the name of a beetle held sacred able notch (4), which in the recent state is bridged by the Egyptians, commonly known in entomology over with a ligament, and gives passage to the supra- as the Scarabaeus or Ateuchus sacer. It was called scapular nerve. This bone articulates with the Heliocantharus or Cantharus, by the Greeks, and None of the SCARAMOUCH-SCARLATINA. were SCA'RCEMENT, a plain set-off or projection in a wall; foundations have generally one or more scarcements. SCARF, in Heraldry, a small ecclesiastical banner suspended from the top of a crosier. ber made to overlap, and united so as to appear as SCARFING, the junction of two pieces of timone piece. S. by the Latins. Scarabaei were employed for At present, it serves as a barrack, and is fortified rings, necklaces, and other purposes by the Egyp- by batteries. tians, Phoenicians, and Etruscans (see GEMS). These are principally distinguished by the absence or presence of striated elytra and other marks. Entomologists have recognised four distinct species of the Ateuchus on the Egyptian monuments, viz., A. semipunctatus, A. laticollis, A. morbillosus, A. puncticollis. Several mystical ideas attributed to the S.: the number of its toes, 30, symbolised the days of the month; the time it deposited its ball in which its eggs were deposited, was supposed to refer to the lunar month; the movement of the clay-ball referred to the action of the sun on the earth, and personified that luminary. The S. was supposed to be only of the male sex, hence it signified the selfexistent, self-begotten, generation or metamorphosis, and the male or paternal principle of nature. In this sense it appears on the head of the pygmæan diety, Ptah-Socharis Osiris, the demiurgos, and in astronomical scenes and sepul- throat-affection; S. anginosa, in which, in addition chral formulas. In the hieroglyphs it is used for the syllable khepra, and expresses the verb 'to be, exist." In connection with Egyptian notions, the Gnostics and some of the Fathers called Christ the scarabæus. The insect, during its life, was worshipped, and after death, embalmed.-Horapollo, i. c. 10; Ælian, De Nat. Anim. x. 15; Pettigrew, History of Mummies, p. 221; Wilkinson, Man. and Cust. v. p. 255. Scarabæus. SCA'RAMOUCH (Ital. scaramuccia, skirmish), a character in the old Italian comedy, originally derived from Spain, representing a military poltroon and braggadocio. He was dressed in a sort of Hispano-Neapolitan costume, including a black toque and mantle, and a mask open on the forehead, cheeks, and chin, and always received an inglorious drubbing at the hands of harlequin. SCA'RBOROUGH (i. e., fortified rock), a seaport and municipal and parliamentary borough in Yorkshire, in the East Riding, 42 miles north-east of York, and about 20 miles north-west of Flamborough Head. It is built around a charming bay open to the south and south-west, and protected on the north-east by a promontory ending in a castle-crowned height, which looks out on the North Sea. From the sands the town has gradually climbed the rising ground behind in successive terraces and crescents. The chief buildings are churches, chapels, and benevolent and other institutions, with which the town is well furnished. A fine cast-iron bridge, 75 feet high, and stretching over a chasm 400 feet wide, connects the old and new towns, and leads to the spa, and a bridge has recently been erected over a picturesque ravine to connect the western part of the town with its large and fashionable southern suburb. The springs, which are saline and chalybeate, are on the margin of the sea, and are surrounded by walks and ornamental grounds. The harbour, composed of three piers, and furnished with a light-house, is the most important in this part of the east coast. Every accommodation is offered to visitors for seabathing, and S. is reputed the most fashionable watering-place on the north-east coast. The season lasts from June to the middle of October. In 1863, 407 vessels, of 22,349 tons, entered and cleared the port. Pop. (1861) 18,377. The castle was erected about the year 1136. It was held against the barons by Piers Gaveston, who, however, surrendered, and was afterwards beheaded. It was twice besieged by the parliamentary forces. SCARLATI'NA, or SCARLET FEVER, is one of the group of diseases called Exanthemata (q. v.). In addition to the characters common to the group, scarlatina is almost always attended by sore throat, and the rash or eruption, which is of bright scarlet colour, commonly appears as early as the second day after the manifestation of the febrile symptoms, and ends in desquamation of the cuticle on the sixth or seventh day. Most writers on medicine make three varieties of this disease-viz., S. simplex, in which there are the fever and the rash, but scarcely any to the fever and the rash, the throat-affection is the most prominent symptom; and S. maligna, a name which is applied to certain cases of extreme violence, in which the system is at once overwhelmed by the force of the disease, or in which the symptoms evince an extraordinary degree of weakness and want of vital power. The disease begins with shivering, lassitude, headache, a frequent pulse, a hot dry skin, a flushed face, thirst, loss of appetite, and a furred tongue. Shortly after the appearance of the febrile symptoms, the throat begins to feel irritable, and, on examination, is found to be red, and often more or less swollen. This redness becomes diffused over the interior of the mouth, and the tongue. The rash begins in the form of minute red points, which soon become so numerous that the surface appears of an almost uniform red. It first appears on the neck, face, and breast, whence it gradually spreads over the trunk and extremities. The reddened surface is smooth to the touch, and the colour temporarily disappears on pressure of the finger. Along with the true rash, minute vesicles, known as Sudamina (q. v.), sometimes occur. The eruption, in ordinary cases, is persistent for three or four days, after which it gradually disappears, and is usually gone by the end of the seventh day. The cuticle then begins to scale off in small bran-like scurf, or in flakes of various sizes. Specimens of an almost entire epidermic covering of the hand or foot, forming a natural glove or slipper, are of common occurrence in our pathological museums;. it is comparatively seldom that such perfect moulting takes place. The desquamative process is usually completed in a fortnight, or rather more, from the commencement of the disease. The fever does not abate on the appearance of the rash, but continues in a more or less decided degree through the progress of the case; it often presents exacerbations towards the evening, and is occasionally attended with delirium, or even with comatose symptoms. If the urine be examined, both chemically and microscopically, a few days after desquamation has set in, it will be found to contain albumen, and to exhibit a large amount of epithelium from the uriniferous ducts of the Kidneys (q. v.). but Malignant Scarlatina is so terrible a disease that its characteristic symptoms require a brief special notice. The rash comes out late and imperfectly, and sometimes is hardly perceptible; or, having appeared, it may suddenly recede; and sometimes it is intermixed with livid spots. The |