The islands visited by our author are those lying in that part of the North Sea which the Danes call Vesterhafet, or the western harbour, and which extends close to the shores from the mouth of the Elbe to Jutland. Of these the most noted are Syltoe, Fœhr, Amrum, Romœ, and Pelvorn. Around them lie many excellent oyster-beds – royal property, and yielding an annual income of twenty thousand dollars. The people inhabiting these islands are said to be of Friesic origin: they certainly were colonists from Holland, and they still exhibit many peculiarities of the ancient Friesic stock. They are clean, neat, simple, honest, and moral. Few establishments for the punishment of culprits are to be found either in the islands or on the marshes. As late as the fifteenth and sixteenth century, in cases of homicide the accused was doomed to walk over twelve burning ploughshares. Great crimes seem unknown to-day; and the practice of leaving house-doors unbarred and unlocked upon the wide and desolate marshes, testifies not a little to the general honesty of the people.
Mr Kohl talks a whole boxfull of balaam about the identity of the islanders and the English. In the first place, he insists that Hengist and Horsa were gentlemen of Friesic extraction; and secondly, he compares them to a spirituous liquor: thirdly, he argues on the topic like a musty German bookworm, who has travelled no further than round his own room, and seen no more humanity than the grubby specimen his looking-glass once a-week, at shaving time, presents to him. What authority has Mr Kohl for this Friesic origin of Hengist and Horsa? Is there a port along the Elbe and the Weser, or on the coasts of Jutland and Holstein, which does not claim the honour of having sent the brothers out? Is not the question as difficult to decide, the fact as impossible to arrive at, as Homer's birthplace? But supposing the hypothesis of Mr Kohl to be true, he surely cannot be serious when he asserts, that the handful of men who landed with the brothers in Britain, have transmitted their Friesic characteristics through every succeeding age, and that these are discernible now in all their pristine vigour and integrity. Can he mean what he says? Is he not joking when he puts forward the "rum" argument? A little of that liquor, he says, flavours a bowl of punch. Why shouldn't a little Friesic season the entire English nation with the masculine force of the old Teutonic Frieslanders? Why should it? If Hengist and Horsa supplied the rum, who, we are justified in asking, came down with the sugar and lemon? If the beverage be milk-punch, who was the dairyman? These are questions quite as apt as Mr Kohl's, not a whit more curious than his illustrations. The points of identity between the Frieslander and the Englishman are marvellous, if you can but see them. The inhabitants of the marshes and islands are grave, reserved, and thoughtful; so are the English; so, for that matter, are the Upper Lusatians, if we are to believe Ernst Willkomm; so are a good many other people. The marshers have an eye to their own interests; so have the English. This is a feature quite peculiar to the marshers and the English. It may be called the right eye, every other nation possessing only the left. Of course, Mr Kohl is perfectly blind to his interests, in publishing the present work: yet he is Friesic too! From the Frieslanders we have inherited our "English spleen." How many years have we been attributing it to the much maligned climate? We are starched and stiff; so are the islanders. The marshers dress a May king and queen at a spring festival. We know something about a May queen at the same blessed season. If these were the only instances of kindred resemblance, our readers might fail to be convinced, after all, of the truth of the Friesic theory. These doubts, if any linger, shall be removed at once. One morning a Frieslander carefully opened Mr Kohl's door, and said, "I am afraid there is a house on fire." Kohl rushed forth and found the building in flames; which incident immediately reminded him – he being a German and a philosopher – of the excessive caution of the Englishman, which, under the most alarming circumstances, forbids his saying any thing stronger than "I believe," "I am afraid," "I dare say." Verily we "believe," we are "afraid," we "dare say," that Mr. Kohl is a most incorrigible twaddler. One more peculiarity remains to be told. They keep gigs in the marshes. There are "gentlemen" there as well as in England. Are there none elsewhere?
The customs of the Ditmarschers could not fail to be interesting. That of the Fenstern or Windowing is romantic, and perilous to boot. At dead of night, when all good people are asleep, young gallants cross the marshes and downs for miles to visit the girls of their acquaintance, or it may be the girl of fairest form and most attractions. Arrived at the house, they scale the walls, enter a window, and drop into the chamber of the lady, who lies muffled up to the chin on a bed of down, having taken care to leave a burning lamp on the table, and fire in the stove, that her nocturnal callers may have both light and warmth. Upon the entrance of her visitor, she politely asks him to be seated – his chair being placed at the distance of a few feet from the bed. They converse, and the conversation being brought to an end, the gallant takes his departure either by the door or window. Some opposition has been shown of late to this custom by a few over-scrupulous parents; but the fathers who are bold enough to put bolts on their doors or windows, are certain of meeting with reprisals from the gallants of the district. The Fenstern is subject to certain laws and regulations, by which those who practise it are bound to abide. Another curious custom, and derived like the former from the heathen, was the dance performed at the churching of women up to the close of the last century – the woman herself wearing a green and a red stocking, and hopping upon one leg to church. The Friesic women are small and delicately formed: their skin, beautifully soft and white, is protected most carefully against the rough atmosphere by a mantle, which so completely covers the face, that both in winter and summer little can be seen beyond the eyes of the women encountered in the open streets. The generally sombre hue of the garments renders this muffling the more remarkable; for it is customary for the relatives of those who are at sea to wear mourning until the return of the adventurers. Skirt, boddice, apron, and kerchief, all are dark; and the cloth which so jealously screens the head and face from the sun and storm, is of the same melancholy hue.
The churchyards testify to the fact, that a comparatively small number of those who, year after year, proceed on their perilous expeditions, return to die at home. The monuments almost exclusively record the names of women – a blank being left for that of the absent husband, father, or brother, whose remains are possibly mouldering in another hemisphere. Every device and symbol sculptured in the churchyard has reference to the maritime life, with which they are all so familiar. A ship at anchor, dismasted, with broken tackle, is a favourite image, whilst the inscription quaintly corresponds with the sculptured metaphor. It is usual for the people to erect their monuments during life, and to have the full inscriptions written, leaving room only for the date of the decease. In the island of Fœhr and elsewhere, the custom still prevails of hiring women to make loud lamentations over the body, as it is carried homewards and deposited in the earth. The churches are plain to rudeness, and disfigured with the most barbarous wood carvings of our Saviour, of saints, and popes. These rough buildings are, for the most part, of great antiquity, and traditions tell of their having been brought from England. There can be no doubt that British missionaries were here in former days. At the time of the Reformation, the islanders refused to change their faith; but once converted to Lutheranism, they have remained stanch Protestants ever since, and maintain a becoming veneration for their pastors. The clergy are natives of the islands, and therefore well acquainted with the Friesic dialect, in which they preach. Their pay is necessarily small, and is mostly raised by the voluntary contributions of the parishioners. As may be