It is only by breathing the very atmosphere of an existence whose primitive influences we may thus ourselves feel, that we can get a just conception of the underlying forces which govern a custom like this. Of course it is sternly condemned by every advanced moralist, even in the neighbourhoods where it prevails. An instance came to my knowledge but a short time ago, (in 1877,) where the vicar of a certain parish (Mydrim, Carmarthenshire) exercised himself with great zeal to secure its abolition. Unfortunately, in this instance, the good man was not content with abolishing bundling, he wanted to abolish more innocent forms of courting; and worst of all, he turned his ethical batteries chiefly upon the lads and lasses of the dissenting congregation. Of course, it was not the vicar's fault that the bundlers were among the meeting-house worshippers, and not among the established church-goers, but nevertheless it injured the impartiality of his championship in the estimation of 'the Methodys.' I am not sure the bundling might not have ceased, in deference to his opinions, notwithstanding, if he had not, in the excess of his zeal, complained of the young men for seeing the girls home after meeting, and casually stretching the walk beyond what was necessary. Such intermeddling as this taxed the patience of the courting community to its extreme limit, and it assumed a rebellious front. The vicar, quite undaunted, pursued the war with vigour; he smote the enemy hip and thigh. He returned to the charge with the assertion that these young people had 'schools for the art of kissing,' a metaphorical expression, I suppose; and that they indulged in flirtation. This was really too much. Bundling might or might not be an exclusively dissenting practice, but the most unreasonable of vicars must know that kissing and flirtation were as universal as the parish itself; and so there was scoffing and flouting of the vicar, and, as rebounds are proverbially extreme, I fear there is now more bundling in Mydrim than ever.