The version recorded by Chambers is similar in action, but there are some important differences in detail. The centre child acts as mistress of the ceremonies. The ring of children dance round her, singing the verses. At the end of the first line of the second verse they all courtesy to her, and she returns the compliment. At the conclusion of this verse she selects a girl from the ring and asks her her sweetheart’s name, which is imparted in a whisper. Upon this the child in the centre sings the third verse, the ring dancing round as before. If the ring approves her choice, they sing the fourth verse as in the Biggar version, and if they disapprove, the fifth. Chambers does not say whether another child is selected, if this is the case; but it is probable, as he says, the marriage is finally concluded upon and effected by the ring singing the verses which follow. When singing the first line of the eighth verse all the ring unclasps hands for a moment, and each child performs a pirouette, clapping her hands above her head. (_c_) It seems very clear from both the versions given that this is a ceremonial dance, round or at a place sacred to such ceremonies as betrothal and marriage. The version given by Chambers suggests this the more strongly, as the child in the centre acts as mistress of the ceremonies, or “go-between,” the person who was the negotiator between the parents on either side in bringing a marriage about. The courtesying and bowing of those in the ring to her may show respect for this office. On the other hand, there is the more important office of priest or priestess of “the stones” suggested by the action of the game, and the reverence to the centre child may be a relic of this. The fact that she asks a girl to tell her her sweetheart’s name, and then announces the name of the girl’s choice for approval or disapproval by the ring in both versions, points to the time when consent by relations and friends on both sides was necessary before the marriage could be agreed upon—the inquiry regarding the qualifications of the proposed wife, the recital of her housewifely abilities, and the giving of the ring by the boy to the girl are also betrothal customs. It is to be noted that it was a popular belief in ancient times that to wed with a rush-ring was a legal marriage, without the intervention of a priest or the ceremonies of marriage. Poore, Bishop of Salisbury (circa 1217), prohibited the use of them— “With gaudy girlonds or fresh flowers dight About her necke, or rings of rushes plight.” —Spenser’s _Queen_.