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THi, Gli-i OF
F. CRANE,
B Rotiiaitce Languages and Literatures,
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FAITHS . . .
AND
FOLKLORE.
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http://www.archive.org/details/cu31924027937949
A SUPERSTITION OF THE MONTH OF DECEMBER.
On Christmas Eve it is refuted in some districts that cocks crow alt night, and thus scare away
evil spirits for future days.
miND'S POPULAR ANTIQUITIES OP GREAT BRITAIN.
Faiths and Folklore
A DICTIONARY J
OP
■^mm^'mAi.^ IKUEFg, SUPEBSTinCNS AND FOPTJLAB
'• -u^mn, r*A:HT and curbbnt. with irHEIR
r.|.A:<j?IOAL AND FOBBIGN ANALOGUES,
f>gSCBIBED AND ILLUSTRATED.
«ii«».>'« 4 wssr jtmnoir or »thb popular antiquitiss of ojri^x
m-'tjifs'^m' mAfio asd slijs, lamqevt extended, colmsoTsn,
mu'vmt mwv to tbs presenj: time, and ypir
nmST Aj.PHABETICALLr AMRANOED. "'**'
BY
V* C A K E W H A Z L I T T.
e
/A TWO VOLUMES— VOL. I.
Lordom: New York;
REEVES & TURNER CHARLES SCRIBNER'S SONS.
MCMV.
A SUPERSTITION OF THi: MONTH OF DECEMBER.
'."'^ i:., ....'«*) Kit it h refuted in c roiz all tight, a«rf th«$ scare avMy
BRAND'S POPULAR ANTIQUITIES OF GREAT BRITAIN.
Faiths and Folklore
A DICTIONARY
OF
NATIONAL BELIEFS, SUPEESTITIONS AND POPULAE
CUSTOMS, PAST AND CUEEENT, WITH THEIE
CLASSICAL AND FOEEIGN ANALOGUES,
DESCEIBED AND ILLUSTEATED,
SS
FORMING A NEW EDITION OF "THE POPULAR ANTIQUITIES OF GREAT
BRITAIN" BY BRAND AND ELLIS, LARGELY EXTENDED, CORRECTED,
BROU^T DOWN TO THE PRESENT TIME, AND NOW
FIRST ALPHABETICALLY ARRANGED.
BV
W. CAREW HAZLITT.
e
IN TWO VOLUMES— VOL. I.
London: New York:
REEVES & TURNER. CHARLES SCRIBNER'S SONS.
MCMV.
PREFACE.
It is very rarely indeed that a book on Popular Antiquities or
any other analogous topic so commends itself to the public, and so
maintains its rank and estimation, as to continue to be the
recognised source of reference in successive editions during more
than a century and a half.
The present work, from its first appearance under the auspices
of the Rev. Henry Bourne in 1725, and under the title of
Antiquitates Vulgates, has so largely and essentially partaken
of the anecdotal character, and so much depends on detail,
not only for the confirmation of statements, but for the
maintenance of interest, that an Editor, whatever he may do
in the withdrawal of positive redundancies, is scarcely able
to emulate the judicial conciseness of Buckle in his History
of Civilization or the rhetorical and imposing periods of
Macaulay. A compiler of a picture of Ancient Manners and Opinions
on a documentary and lexicographical principle or basis, besides a
bare statement of facts, has, as it were, to call witnesses, and
record their depositions for the benefit of the reader. His personal
views and experience are apt to be of service in chief measure in the
choice of authorities and in the arrangement of evidence. Much
of the charm in a book of the present class must necessarily lie in
more or less copious and varied illustration, and its value and use
would be impaired by lending to it the character of a summary or
digest. The reader in this case prefers to form his own conclusions,
and to linger over descriptive passages.
VI PREFACE.
John Brand, as Secretary to the London Society of Antiquaries,
and as a zealous collector of old and curious books during a long
series of years, while such things remained within the reach of
persons of moderate resources, enjoyed the opportunity of selecting
extracts illustrative of the subject, which he had made his own in
the character of successor to the author of Antiquitates Vulgares;
and so far as an amplified republication of Bourne went,
he lived to bring out in 1777 a more complete edition,
yet on the same narrow and imperfect lines. During the
latter years of his life, however, he proceeded to accumulate
material for an undertaking on a larger and more com-
prehensive scale, and at the time of his death was in
possession of a large body of MSB. collectanea of unequal value,
eventually secured by a firm of publishers, and placed for editorial
purposes in the hands of Sir Henry Ellis, of the British Museum.
Ellis found, no doubt, amid the pressure of official work,
considerable difficulty in reducing the whole to anything like method
and form; but he accomplished what he could, and presented the
world with the result in two large quarto volumes in 18 13.
When I in 1869 entered on an examination of this text, I was
disposed to exercise a free hand in every way ; but I remember that
I was dissuaded from going so far as my own feeling prompted me
by the idea on the part of some of my advisers that to interfere
with the work of such eminent antiquaries too drastically was little
less than sacrilege. I have only once regretted the course, which
I actually took thirty-five years ago — and that is ever since.
As material Brand's extracts had, and have, their undoubted
worth, nor is the text of Ellis much more than rough copy;
but it was found requisite on the former occasion to rearrange
and collate the whole, and in once more re-editing the volumes on a
new principle certain matter, from the discovery of better information
and other causes, proved superfluous or undesirable.
PREFACE. VU
The sectional arrangement, which has hitherto prevailed in
regard to the book, unavoidably interfered with its use as a ready
means of acquiring the desired particulars about any given subject,
more especially as it constituted one of the exigencies of such a
method to repeat in substance, even in the laboriously revised text of
1870, certain statements and, which was yet more inconvenient, to
make it necessary for the referrer to collect the full detail, of which
he might be in search, from two or three divisions of the three-volume
work, under which they were perhaps not inappropriately ranged.
The new plan has been one of Disintegration and Redis-
tribution, and will have, it is trusted, the effect of bringing more
promptly and handily within reach the details connected with the
enormous number of subjects, with which the Dictionary deals. At
the same time, an excess in the way of subdivisions of matter or
entries has been, so far as possible, avoided, as such a course has a
necessary tendency to scatter references up and down the volume,
and to interfere with the view of a subject in all its bearings.
By reason of the new lexicographical form, which the Popular
Aniiquitus takes, a very considerable body of additional matter has
been introduced from a wide variety of sources, sometimes, in justice
to those authorities, in an abbreviated form with a reference. But, as
a rule, the accounts of customs and other topics, where they occurred
in the Editor's Brand of 1870, were already more copious and satis-
factory. Nothing, however, has been taken from other works, unless
it was directly connected with the subject-matter of the present
undertaking.
In the edition of 1 870 I thought it desirable to intersperse
occasional quotations and extracts from modern sources, in order to
shew the survival of customs and beliefs, and this feature has now
been considerably developed, as it seemed of importance and interest
as establishing the two-sided aspect of these matters in a large
number of instances and the fact, not always realized, that we have
Vm PREFACE.
not yet, after all these centuries and in the face of our boasted
education and enlightenment, outlived the prejudices of our
ancestors.
Numerous cross-references will be observed to the Glossary of
Nares, 1859, the Dictionary of Halliwell, i860, and Davis's
Supplementary Glossary, 1881. The Editor did not see the utility
of repeating or borrowing information elsewhere so readily accessible,
and in some cases of a glossarial character rather than cognate to
the immediate object. The value of this class of entry lies in its
collateral service as a sort of index to the body of facts or state-
ments readable elsewhere.
Two other publications by the present writer run on very
parallel lines: his edition of Blount's Jocular Tenures, 1874, and
of Ray's Proverbs (second and improved edition), 1882. Many
collateral illustrations of the topics embraced in the volume before
us occur in those two works, to which I must frequently content
myself with directing the reader.
Since the first recension of the archaeological labours of Blount,
Bourne, Brand, and Ellis was published by me, the critical and com-
parative study of Popular Mythology has, under the auspices of
the Folk-Lore Society, been elevated into a science. It was
impracticable, even had it been expedient and proper, to incorporate
with these pages facts and opinions based on this higher and deeper
view of the topics before me, and my volume has to recommend
itself to attention and favour mainly as a repository, more or less
methodically assorted, of all the substantive information, which it
has been in my power to collect and to reduce, in this second essay,
to a reformed system.
There may be said perhaps to be three periods or stages of
development in the case of our national popular archaeology : i. the
early school of lexicography and writing, when philology and ety-
mology were very imperfectly understood : 2. the age of the more
PREFACE. IX
modern antiquaries and glossarists when this study was placed on a
very improved footing, but was still limited to superficial or pima
facie evidence : and 3. the quite recent Folk-Lore movement, when in
all these matters a latent sense is sought and sometimes found.
Whatever view may be taken of a large proportion of the
obsolete or moribund usages and superstitions, of which the follow-
ing pages attempt to constitute a record, it is certain that on two
broad and solid grounds they deserve and demand commemoration.
For in the first place they very importantly illustrate the writings
and policy of our ancestors alike in their absolute and in their
relative aspects, and secondly they render it more possible for us to
judge the amount and degree of progress in knowledge and culture,
which have been attained in the intervening time, and of which we
are in actual enjoyment.
It is quite a moot question indeed, if not something more,
whether the stricter scientific platform will ever extinguish or indeed
seriously affect the public interest in this class of antiquities as
described in the ordinary fashion on more or less uncultured lines.
In reference to some of the authorities quoted it may be desirable
to meet the allegation that they are too slight and untrustworthy,
by pointing out that for the immediate and special purpose,
authenticity and bona fides being presumed and granted, the minor
popular writers are precisely the class of witnesses and vouchers,
which we require to assist us in elucidating the statements and
views of those of a higher reach.
The authors quoted naturally and necessarily often belong to
the school brought up side by side with the notions and beliefs, of
which I am treating, and in not a few cases were partakers of them.
It is necessary, however, to guard against accepting secondary or
unscientific testimony for more than it is in its nature worth, and it
is on that account that I have endeavoured, so far as it lay in my
X PREFACE,
power, to arrange the text of this recension agreeably to the
principle of proportion or degree of contributory weight.
The governing aim has been to accumulate and arrange to the
best advantage and in the most convenient shape as large a body
as possible of real or supposed matters of fact on all branches
of the subject, with which I deal; and in re-editing the 1870 book,
to adapt it to an improved state of knowledge, I trust I have been
fairly successful.
It is to be remarked that the moral and conclusion derived from
a perusal of the following pages are not perhaps likely to be of a
very flattering nature, so far as regards either the opinions and
intelligence of former ages or their educational progress. Amid
a vast amount of material and detail, which can hardly fail to prove
entertaining and valuable, there is much, too much, even as we draw
near to our own epoch, which bespeaks a prevalence of low mental
development arising, no doubt, in great measure from a faulty
system of teaching both in a secular and clerical direction. Modern
principles of instruction will gradually extinguish most, if not all,
of the foolish prejudices and superstitions recorded here, and while
it will be an unquestionable blessing, that such a chcinge should
occur, it also seems desirable that we should possess in a tolerably
complete shape the means of comparison between the Older and the
Newer Life of this Empire.
It is hardly too much to say that, in scrutinizing many of the
headings in the Dictionary, the average reader may have to reflect,
before he is assured that the views or accounts contained under them
refer to the country known as Great Britain ; yet how many of these
customs and corruptions yet survive !
W. C. H.
Barnes Common, Surrey,
September, 1904.
NATIONAL FAITHS
AND POPULAR CUSTOMS.
Abbot of Bon Accord. — The
Aberdeen name for the Lord of Misrule.
Abbot of Unreason. — The Bco-
tish name for the Lord of Misrule, q.v. In
Scotland, where the Reformation took a
more severe and gloomy tiirn than in Eng-
land, the Abbot of Unreason, as he was
called, with other festive characters, was
thougnt worthy to be suppressed by the
Legislature as early as 1555. Jamieson
seems to have thought, however, that
the abolition of these sports was due rather
to the excesses perpetrated in connection
with them than to the Reformation. Per-
haps this may be considered almost as a
distinction without a difference.
Abingdon, Berks. — For a custom
after the election of a mayor here, see the
Gentleman' s Magazine for Dec, 1782.
AbrahaLm-Men, itinerant beggars,
who ranged town and country after the
Dissolution of Monasteries and the absence
of any other system of poor-relief. There
is some illustration of this subject in Hoz-
litt's Popular Poetry, 1864-6, iv, 17 et. se.,
in Harraan's Caveat, 1567, &c.. Compare
Tom of Bedlam.
Advertisements and Bills. —
The Poster for a wide variety of purposes
is known to have been in use in England,
nc less than in France and Germany, at an
early period, and shared with the Cry and
Proclamation the function of notifying
approaching events or official ordinances.
Hazlitt's Shakespear : The Man and the
Writer, 2nd ed. 1903, pp. 102-3. This
method of notification also prevailed to-
ward the latter end of the reign of Eliza-
beth in respect to theatrical performances,
which were announced on advertisements
affixed to conspicuous places ; but the
modern play-bill was a much later comer.
There is an Elizabethan broadside recently
discovered among some old MSS., setting
forth the particulars of a tilting match at
Westminster, to be held in honour and
vindication of a certain lady, whose beauty
and accomplishments the challenger was
prepared to defend against all opponents.
Hazlitt's Collections and Notes, 1903, v.
Gallophisus.
Adventurer. — A partner in a voy-
age of discovery or colonization. Adven-
turers on return were persons who lent
money before they started on one of these
enterprizes, on condition that they should
receive so much profit, if they returned
home.
Admiral of the Blue, a sobriquet
for a tapster, from his blue apron. Com-
pare, as to the blue apron, Hazlitt's Gar-
den Literature, 1887, pp. 9-10. The gar-
dener and fruit-grower, however, still
cling to blue paper, as a material for
covering their baskets of produce.
Adoption. — Several or our sovereigns
adopted children offered to them^ and then
contributed toward their maintenance,
but did not necessarily, or indeed usually,
remove them from their parents' roof.
Very numerous illustrations of this custom
might be afforded. In the " Privy Purse
Expenses of Elizabeth of "Eork," May,
1502, we have, for instance, this entry :
" Item the xijth day of May to Mawde
Hamond for keping of hire child geven to
the Quene for half a' yere ended at Bstre
liistpast. . . . viijs."
>Epiornis or Epiornis. — An ex-
tinct bird of Madagascar, of which an egg
was discovered in an alluvial deposit in
1850. by M. d'Abbadie. It is said to be 18
or 14 inches long, and to have six times the
capacity of that of the ostrich. The Epi-
ornis seems to be identifiable with the Uoc
or Bukh, which is mentioned by Marco
Polo. But it is doubtful whether this
enormovis creature really exceeded in size
the great apteryx or moa of New Zealand,
also extinct. A specimen of the egg was
sold in London (November, 1899) for £44,
described as about a yard in circumfer-
ence, a foot in length, and of the capacity
of 150 hens' eggs. Compare Hoc.
Aerolites, the modern name and
view given to the mediseval and ancient
fire-balls, firedrakes, dracones volantes,
thunderbolts, &c. Their nature is at pre-
sent generally better understood, although
wo have yet to learn their exact origin. A
very intelligent writer says, speaking of
the matter of falling stars : " Amongst our
selves, when any such matter is found in
the fields, the very countrey-men cry it
fell from Heav'n and the staries, and as I
remember call it the Spittle of the
Starres." He adds : " An Ignis fatuus has
been found fallen down in a slippery vis-
cous substance full of white spots. They
stay upon military ensigns and spears :
because such are apt to stop and be tenaci-
ous of them. In the summer and hot re-
gions they are more frequent, because the
gcod concoction produces fatnesse."
White's Peripatetical Institutions, 1656,
p. 148. Compare Fire-drahe. In an
B
NATIONAL FAITHS
oflBcial account of Bendothey, co. Perth,
wiitten in 1797, it is said : " The substance
called shot stars is nothing else than
ficsted potatoes. A night of hard frost,
in the end of autumn, in which those
meteors called fallen stars are seen, re-
duces the potatoe to the consistence of a
jelly or soft pulp having no resemblance to
a potato, except when parts of the skin of
the potato adhere below undissolved. This
pulp remains soft and fluid, when all
things else in Nature are consolidated by
frost : for which reason it is greedily taken
up by crows and other fowls when no other
sustenance is to be had, so that it is often
found by man in the actual circumstance
of having fallen from above, having its
parts scattered and dispersed by the fall,
according to the law of falling bodies. This
has given rise to the name and vulgar
opinion concerning it." Stat. Ace. of
Scotl., xix., 351.
jCtites. — The JEtUcs, or Kagle Stone,
was regarded as a.charm of singular use to
parturient women. Lemnius says: "It
makes women that are slippery able
to conceive, being bound to the
wrist of the left arm, by which from
the heart towards the Ring Finger,
next to the little Finger, an artery
runs : and if all the time the woman
is great with child, this jewel be worn on
those parts, it strengthens the child, and
there is no fear of abortior or miscarry-
ing." — Occult Miracles of Nature, 1658.
p. 270. Lemnius tells us elsewhere, that
"the jewel called jEtites, found in an
eagle's nest, that has rings with little
stones within it, being applied to the thigh
of one that is m labour, makes a speedy
and easy deli^ ery ; which thing I have
found true by experiment." Lupton
speaks of " Jitites, called the Eagle's
stone, tyed to the left arm or side ; it
brings this benefit to women with child^
that they shall not be delivered before
their time : besides that, it brings love be-
tween the man and the wife : and if a
woman have a painfull travail in the birth
of her child, this stone tyed to her thigh,
brings an easy and light birth." Else-
where he says: "Let the woman that
travels with her child, (is in labour) be
girded with the skin that a serpent or
snake casts off, and then she will quickly
be delivered."
Asatha's Letters, St. — Bishop
Pilkington observes : " They be superstiti-
ous that put holiness in S. Agathes Letters
for burning houses, thorne bushes for
lightnings." Burnyn'ge of Paules Church
in 1561, 88, 1563, I. 8 and G. i.
Afternoon Music. — In Brooke's
" Bpithalamium," inserted in England's
Helicon, 1614, we read :
" Now whiles slow Howres doe feed the
Times delay,
Confus'd Discourse, with Musicke mixt
among, ,,
Fills up the Semy-circle of the Day.
In the margin opposite is put "Afternoone
Musicke." . ,,
Ag'nes Day or Eve, St.— (Jan.
21 ) St. Agnes was a Roman virgin and
martyr, who suffered in the tenth persecu-
tion under the Emperor Diocletian, A.p.
306. In the office for St. Agnes Day in
the " Missale ad usum Sarum," 1554, this
passage occurs: " Hec est Virgo sapiwis
quam Dominus vigilantem invenrt, Ihe
Gospel is the parable of the Virgins. The
" Portiforium ad usum Sarum" declares
that Agnes was the daughter of immacu-
late parents, — Cujus mater Virgo est.
cujus pater fceminam nescit,^ and that she
was so deeply versed in magic, that it was
said that Christ was her spouse. The fes-
tival of St. Agnes was not observed with
much rigour in Germany in the time of
Naogeorgus ; but he describes the celebra-
tion at Rome on this anniversary as very
solemn. It was customary to offer two
lambs in remembrance of the legend at
the high altar ; these were taken by the
priest and kept till shearing time, when
their fleeces were used for palls. The same
practice was noticed by Jephson the tra-
veller in Italy in 1794. The life of this
Saint was written by L. Sherling (i.e..
Daniel Pratt), in prose and verse, and
printed in 1677. On the eve of her daj-
many kinds of divination are practised by
virgins to discover their future husbands.
It is called fasting St. Agnes' Fast. The
following lines of Ben jonson allude to
this :
" And on sweet St. Agnes' ni^ht
Please you with the promis'd sight,
Some of husbands, some of lovers,
Which an empty dream discovers."
She was condemned to be debauched in
the public stews before her execution ; but
her virginity was miraculously preserved
by lightning and thunder from Heaven.
About eight days after her execution, her
parents going to lament and pray at her
tomb, they saw a vision of angels, among
whom was their daughter, and a lamb
standing by her as white as snow, on which
account it'is that in every graphic repre-
sentation of her there is a lamb pictured
by her side.
Burton, in his "Anatomy," also speaks
of this sort of divination, and Aubrey, in
his "Miscellanies," directs that "Upon
St. Agnes' Night you take a row of pins,
and pull out every one, one after another,
saying a Pater Noster, sticking a pin in
your sleeve, and you will dream of him or
her you shall marry." This anniversary is
known in connection with the celebrated
poem by Keats. In the bishopric of Dur-
ham, the country people have the follow-
ing address in use :
AND POPULAR CUSTOMS.
" Fair St. Agnes, play thy part,
And send to me my own sweetheart,
Not in his best nor worst array.
But in the clothes he wears every day :
That to-morrow I may him ken,
From among all other men."
I have observed that in Cornwall, where
we should speak of St. Agnes, they say St.
Anne, as if the two names, if not persons,
were the same. Yet females are sometimes
christened Agnes Anne.
Ag'ues. — Aubrey furnishes an infal-
lible receipt for the cure of an ague : Write
this following spell in parchment, and
vToar it about your neck. It must be writ
triangularly :
Abracadabra
Abracadabb
Abracadab
Abracasa
Abracad
Abraca
Abrac
Abra
Abr
Ab
A
With this the writer affirms that one at
Wells in Somersetshire had cured above a
hundred of the disease. He gives another
specific for the same purpose a little fur-
ther on : " Gather cinquefoil in a good as-
pect of 'U to the 2 i>nd let the moone be in
the mid-heaven, if you can, and take
of the powder of it in white
wine. If it be not thus gathered
according to the rules of astrology,
it hath little or no virtue in it."
Other superstitious cures follow for the
thrush, the toothache, the jaundice, bleed-
ing, &c.— Miscellanies, ed. 1857, 133, 134,
137, where farther information may be
found. Blagrave prescribes a cure of
agues by a certain writing which the
patient weareth, as follows : ' ' When Jesus
went up to the Cross to be crucified, the
Jews asked Him, saying. Art thou afraid?
or hast thou the ague? Jesus answered
and said, I am not afraid, neither have I
the ague. All those which hear the name
of Jesus ahout them shall not he afraid,
nor yet have the ague. Amen, sweet Jesus,
Amen, sweet Jehovah, Amen." He adds :
" I have known many who have been cured
of the ague by this writing only worn
about them ; and I had the receipt from
one whose daughter was cured thereby,
who had the ague upon her two years."
To this charact, then, may be given, on the
joint authority of the old woman and our
doctor, " Prohatum est." — Astrological
Practice d'Physic, p. 135. In Ashmole's
Diary, 11 April^ 1681, is preserved the fol-
lowing curious incident : " I took early in
the morning a good dose of elixir, and
hung three spiders about my neck, and
they drove my ague away. Deo Gratiaa I"
Ashmole was a judicial astroloprer, and the
patron of the renowned Mr. Lilly. Par
nohile fratrum. In Pope's Memoirs of P.
P. Clerk of the Parish, is the following : —
"The next chapter relates how he dis-
covered a thief with a Bible and key, and
experimented verses of the Psalms that
had cured agues." Douce notes that, in
his day, it was usual with many persons
about Exeter, who had the ague, " to visit
at dead of night the nearest cross road five
different times, and there bury a new-laid
egg. The visit is paid about an hour be-
fore the cold fit is expected ; and they are
Eersuaded that with the egg they shall
ury the ague. If the experiment fail,
(and the agitation it occasions may often
render it successful) they attribute it to
some unlucky accident that may have be-
fallen them on the way. In the execution
of this matter they observe the strictest
silence, taking care not to speak to any
one, whom they may happen to meet. —
Gentleman's Magazine, 1787, p. 719. I
shall here note another remedy against the
ague mentioned as above, viz., by break-
ing a salted cake of bran and giving it to
a dog, when the fit comes on, by which
means they suppose the malady to be
transferred from them to the animal."
Compare St. Germanus.
Aldate, St. — Hearue, in his Diary,
informs us that this personage was a
bishop of Gloucester, living in the time of
Hengist, whom he slew ; and a part of Ox-
ford is still named after him. But his ex-
istence is questionable. Diary, 1869, ii.,
285.
Ale. — Ale, or eale, A.-S. (a form not yet
obsolete) seems to be considered as signifi-
cant in the present connection of nothing,
more or less, than a merry-making. " That
alb is festival appears from its sense in
composition," says Warton ; " as amongst
others, in the words Leet-ale, Lamb-ale,
Whitsun-ale, Clerk-ale, and Church-ale.
Leet-ale, in some parts of England, signi-
fies the dinner at a oourt-leet of a manor
for the jury and customary tenants. Lamb-
ale is still used at the village of Kirtling-
ton in Oxfordshire, for an annual feast or
celebrity at lamb-shearing. Clerk-ale oc-
curs in Aubrey's ' History of Wiltshire,'
printed in 1847. Church-ale was a feast
celebrated for the repair of the church, or
in honour of the church saint. In Dods-
worth's Manuscripts, there is an old inden-
ture, made before the Reformation, which
not only shews the design of the Church-
ale, but explains this particular use and
application of the word ale. . . But Mr.
Astle had a curious record about 1575,
which proves the Bride-ale synonymous
with the Weddyn-ale.* .... Among
Bishop Tanner's MSS. additions to Cowel's
' Law Glossary,' in the Bodleian Library,
is the following note from his own coUeo-
NATIONAL FAITHS
tions : ' a.d. 1468. Prior Cant, et Com-
missarii visitationem fecerunt (Diocesi
Cant, vacante per mortem archipiscopi) et
ibi publicatum erat^ quod potationes ractse
ia ecclesiis, vulgariter dictse Yelealys, vel
Bredealys, non essent ulterius in usu sub
pcena excommunicationis majoris.' ". For
Scot-ales, give-ales, leet-ales, bride-ales,
clerk-ales, &c., see " Archseol," vol. xii. p.
11-77. In the MSS. Papers of Aubrey,
under date of 1678, it is said that " in the
Easter Holidays, was the Clerk's ale for liis
private benefit and the solace of the neigh-
bourhood." "Antiquarian Repertory."
No. 26. Mr. Denne, in his " Account of
stone figures carved on the porch of Chalk
Church" (" Archseol." voL xii. p. 12,>
says : '' the Clerks' ale was the method
taken by the Clerks of parishes to collect
more readily their dues ." In the Church
Times about twenty years ago, appeared
the following account of the matter by
Mr. PopOj which may be considered worth
preservation : — " We read of Scotales and
give-ales, appellations thought to be used
synonymously ; but their meanings are dis-
tinct. Scotales, as the word imports, were
maintained by contribution of those re-
sorting to them. Thus the tenants of
South Mailing in Essex, which belonged to
the Archibishop of Canterbury, were at
keeping of a court to entertain the lord or
his bailiff with a feast, or an ale, and the
stated quotas toward the charge were,
that a man should pay 3id. for himself and
his wife, and a widow Ijd. In Terring, Sus-
sex, it was the custom to make up a Scot-
ale of sixteen pence halfpenny, and allow
out of each sixpence three halfpence to find
drink for the bailiff. There were also
feasts in which the prefix Scot was
omitted, and instead thereof, leet-ale,
bride - ale, clerk - ale, and Church - ale.
To the first contributed all the re-
sidents the second was defrayed by
the relatives of the happy pair, who were
too poor to buy a wedding dinner. The
Clerk's-ale was at Easter, and was the
method taken to enable clerks of parishes
to collect the more readily their due. (Au-
brey's Hist., Wilts). From an old inden-
ture, before the Reformation, is seen the
design for a church-ale. " The parishion-
ers of Elveston and Okebrook (Derbyshire)
agree jointly to brew four ales, and every
ale of one quarter of malt betwixt this and
the feast of St. John the Baptist next com-
ing. That every inhabitant of Okebrook
be there. That every husband and his
wife shall pay twopence, and every cot-
tager one penny, and all profits and advan-
tages shall be and remain to the
use of the church of Elveston. And
the inhabitants of Elveston shall brew
eight ales betwixt this and the said
feast of St. John, at which feasts
or ales the inhabitants of Okebrook shall
come and pay as before rehearsed." These
different contributions were mostly, in a
greater or less degree, compulsory. But
thd giveales were the legacies of individuals
and differed from the Scotales in that they
were entirely gratuitous ; though some
might be in addition to a common giveale
before established in the parish. The his-
tory of Kent gives many instances in the
parishes of Hoo, Snodland, Cowling, Wa-
teringbury, and others, e.g., : — " St.
Mary's, Hoo, Test. Will Hammond, ' Also
I will that specially my feoffees ana exors.
see that the Yeovale of St. James's be kept
for ever, as it hath bin here aforetime.' "
Hoo, Alhallows, Test. John D.evell. ' All-
soe 1 will that the geavalle of Alhalows in
Hoo have one acre of land after my wife's
decease to maintain it withall, called
Pilchland, and that it be done after
the custom of olde time." At Cow-
ling, Test. Tho. Love and Tho. Tomys.
"I will that my wife Joane shall
have house and my daur [ ? day were]
land to keep or doe a yevall on St. James's
day, to which yevall I bind it (the land)
whosoever have it without end." Giveales
differ also materially from Scotales in their
having been blended with notions of a
superstitious tendency ; for the bequest
was often to the light or altar of a saint,
with directions to sing masses at the obit,
trental, or anniversary of the testator's
death. Lands were settled for the per-
petual payment of the legacies thus appro-
priated. The parish of St. John, Thanet.
is possessed of 15 acres acquired by a le-
gacy bequeathed for a giveale by Ethelred
Banen in 1513, who willed that ' ' such a
yearle yeovale should be maintayned while
the world endureth." It was evident that
a man in high glee over " a stoup of
strong li(iuor " was not an unusual sight
within the precincts of a church. At St.
Mary's, Chalk, near Gravesend, William
May, in his will, 1512, gave, inter alia. To
every godchild he had in Kent 6 bushels of
barley ; if 4 of them could bear him to the
church 6d. each ; his executors to buy 2
new torches for his burial, 2d. each to men
to bear them. That his wife make every
year for his soull an obit in bread 6 bushels
of wheat, in drink 10 bushels of malt, in
cheese 20d., to give poor people for the
health of his soull. His wife to continue
the obit before rehearsed for evermore.
These give-ales on obsequies, as on dedi-
cations, allowed great freedom in sports,
dissolute dances in churches and church-
yards, and this is particularly instanced in
the churchyard of St. Mary, Chalk. " 'The
porch has a grotesque carving in the por-
trait of a jester grasping a jug, while his
principal is exercising his talents as a pos-
ture maker, and two other faces appear on
whom the sculptor seems to have bestowed
such an indelible smirk, that in spite of
"ZT^TD PUFlfZAR CUSTOMS.
cori'osion by time and weather, to the al-
most loss of features, the smile is yet vi-
sible. In the centre is a niche formerly
occupied by the figure of the Blessed
Virgin. The whole subject is doubt-
less intended to realise a feast in
the precincts of the church on the
dedication carried on whilst a private
Mass was being performed at the
altar." (Archceologia, 1794). At many
other churches grotesque figures are
mixed up with sacred subjects. At
St. Mary^s Church, Chalk, her statue
was demolished by the iconoclasts of
the 17th century ; although possibly
there might not be at that time a
parishioner aggrieved, or in whose mind
the image would have excited an idolatrous
propensity. But the grotesque figures es-
■caped the hammers of those pious reform-
ers, whose tender feelings were not hurt
with the view of a toper and hideous con-
tortionist carved on the front of a house
of prayer, notwithstanding, in their own
■conceits, they held purer doctrines, were
sanctimonious in their devotions and stric-
ter in their morals than other men. Com-
pare Whitsuntide.
Ale-House. — Ale-houses are at pre-
sent licensed to deal in tobacco ; but it was
not so from the beginning ; for so great an
incentive was it thought to drunkenness,
that it was strictly forbidden to be taken
in any ale-house in the time of James I.
There is an ale-house licence extant, which
was perhaps circa 1630 granted by six
Kentish justices of the peace : at the bot-
tom the following item occurs : " Item, you
shall not utter, nor willingly suffer to be
uttered, drunke, or taken, any tobacco
within your house, celler, or other place
thereunto belonging." See Hazlitt's Btii.
■Coll., General Index, 1893. v. Alehouse,
and Lemon's Cat. of the Soc. of Antiqua-
ries' Broadsides, 1866.
Ale-Stake, or Bush. — The former
term is found in very early use, as in 1375
the Mayor and Aldermen of London im-
posed restrictions on the extent to which
a,lestakes might project over the highway.
Riley's Memorials, 1868, p. 386. Bansley,
in his "Treatise on the Pride and Abuse of
"Women," circa 1550, says:
" For lyke as the jolye ale house
Is alwayes knowen by the good ale
stake.
So are proud Jelots sone perceeved to
By theyr proude foly, and wanton
gate."
Comp. Bush.
Allhallow Even, vulgarly Hall E'en
or Nutcrack Night. Hallow Even is the
vigil of All Saints' Day, which is on the
first of November. In the Roman Calen-
dar I find under November 1 : " The feast
of Old Fools is removed to this day." This
was also known as Souleraass Day, or cor-
ruptly, Salmes Day, which latter form oc-
curs in the " Plumptou Correspondence,"
under 1502. Comp. Hallowe'en.
AM Fours. — A game at cards, said in
the Complcat Gamester, 16&), to be very
much played in Kent. But in the time of
Queen Anne it appears from Chatto (Facts
and Speculations, 1848, p. 166), to have
shared with Put, Cribbage, and Lanterloo
the favour of the lower orders. Comp.
Davis, Suppl. Glossary, 1881, p. 11. (ii.) A
sport for the amusement of children, where
a grown-up person goes a quatre pattes,
and allows a child to ride on his back.
Masson, in his Napoleon et les Femmes,
describes that great man doing this to
please his nephew, the future Emperor.
AII-Hlallo\fvs.. — See Hallowe'en and
Hallowmass.
All-Hid. — See Levins' Manipulus,
1570, p. 293. In Love's Labour Lost, writ-
ten, before 1598, iv., 3, this is called " An
infant play." In Hamlet, Act iv., so. ii.,
the Prince of Denmark says : "... The
Iving is a thing," upon which Uuilderstein
rejoins, " A thing, my lord?" whereupon
Hamlet adds: "Of nothing. Bring me to
him. Hide, fox, and all after." This is
supposed to be an allusion to the sport
called All Hid. Steevens tells us that it is
alluded to in Decker's " Satiromastix : "
" Our unhandsome-faced poet does play at
bo-peep with your Grace, and cries Alt-hid
as boj's do." In " A Curtaine Lecture,"
1637, p. 206, is the following passage : " A
sport called All-hid, which is a mere chil-
dien's pastime."
All in the Well, a juvenile game de-
scribed by Halliwell (Vict. 1860, in v.) as
glayed in Newcastle and the neighbour-
ood.
All Saints. — See Hallow-e'en and
Hallowmass.
Alsatia, a popular name for White-
friars, while it enjoyed the privilege of a
sanctuary. Shadwell's Squire of Alsatia,
Scott's Fortunes of Nigel, and Ains-
worth's Whitefriars, illustrate this point.
Altar. — Selden remarks : " The way of
coming into our great churches was an-
ciently at the west door, that Men might
see the Altar, and all the Church before
them ; the other Doors were but pos-
terns." Table Talk, ed. 1860, p. 131.
Moresin tells us that altars in Papal Rome
were placed toward the east, in imitation
of ancient and heathen Rome. Papatus,
117. Thus we read in Virgil's Eleventh
^Eneid :
" lUia ad surgentem couversi lumina
Soleni
Dant fruges manibus salsas."
Comp. Bowing.
Ambassador. — A trick to duck
some ignorant fellow or landsman, fre-
quently played on board ships in the warm
latitudes. It is thus managed : a large
NATIONAL FAITHS
tub is filled with water, and two stools
placed on each side of it. Over the whole
is thi'own a tarpaulin, or old sail : this is
kept tight by two persons, who are to re-
present the King and Queen of a foreign
country and are seated on the stools. The
person intended to be ducked plays the
Ambassador, and after repeating a ridicu-
lous speech dictated by him, is led in great
form up to the throne, and seated between
the King and Queen, who rising suddenly
as soon as he is seated, he falls backward
into the water.
Ampoule, St. — See Oraal.
Amulets. — There appears to be some
ground for supposing that the most an-
cient amulets, sentences from Scripture,
Giiginatsd in the uspge of burying portions
of the sacred writings with holy men. A
paper on the subject is printed in
the Antiquary for 1896. Burton has
the following passage: "Amulets, and
things to be borne about, I find pre-
scribed, taxed by some, approved by
others : looke for them in Mizaldus, Porta,
Albertus, &c. A ring made of the hoofe
of an asse's right fore-foot carried about,
&c. I say with Renodeus they are not
altogether to be rejected. Piony doth help
epilepsies. Pretious stones, most dis-
eases. A wolf's dung carried about helps
the cholick. A spider, an ague. &c. . . .
Such medicines are to be exploded that
consist of words, characters, spells and
charms, which can do no good at all, but
out of a strong conceit, as Pompon atius
proves, or the Divel's policy that is the
first founder and teacher of them." A7ia-
tomy, 1621, 476. Among Mr. Cockayne's
" Saxon Leechdoms," there are some, as
it may be supposed, for bewitcfied persons,
in the form of amulets held to be efiicaci-
ous. One is as follows : "Against every
evil rune lay, and one full of elvish tricks,
write for the bewitched man tnis writing
in Greek, alfa, omega, Ivesum, Beronike
[Veronica]." Another is: "Take a
bramble apple, and lupins, and pulegium,
pound them, then sift them, put them in
a pouch, lay them under the altar, sing
nine masses over them, put the dust into
milk, drip thrice some holy water upon
them, administer this in drink at three
hours, at nine in the morninp'. etc."
From the middle ages gems and rings have
been regarded and employed as amulets
and charms. The belief in their virtues,
which were n amerous and varied, was fos-
tered by the churches, and a rich store has
descend.ed to our times. The gems bear-
ing the effigy or figure of Pegasus or Bel-
lerophon was held to confer courage, and
was prized by soldiers. Those engraved
with Andromeda reconciled differences be-
tween men and women. The image of
Mercury I'endered the possessor wise and
persuasive, and so on. Roach Smith's
BicUorough, 1850, p. 90-92. The ruby
was supposed to be an amulet against poi-
son, plague, sadness, evil thoughts, and
wicked spirits ; and, most wonderful of
all, it warned its wearer of evil by becom-
ing black or obscure. Brahman traditions
describe the abode of the gods as lighted
by enormous rubies and emeralds. The
magical properties of the sapphire are
rated as high as those of the ruby. It was
sacred to Apollo, and was worn by the in-
quirer of the oracle at his shrine. During
ihe Middle Ages it continued in high esti-
mation, because it was supposed to pre-
vent evil and impure thoughts and it was
worn by priests on account of its power
to preserve the chastity of the wearer. St.
Jerome affirmed that it procures favour
with princes, pacifies enemies, and obtains
freedom from captivity ; but one of the
most remarkable properties ascribed to it
was the power to kill any venomous reptile
that was put into the same glass with it.
H. B. Wheatley. The turquoise was be-
lieved to be a protection from falls, and
the amethyst against intoxication. Jasper
cured madness, and agate was an antidote
to the poison of scorpions and spiders, be-
sides being beneficial to the eyes. Lemni-
us remarks, " So coral, piony, misseltoe,
drive away the falling sioknesse, either
hung about the neck or drank with wine.
Eosmary purgeth houses, and a branch
of this, hung at the entrance of
houses, drives away devils and con-
tagions of the plague, as also ricinus,
commonly called Palma Christi, because
the leaves are like a hand opened wide.
Corall bound to the neck takes oif turbu-
lent dreams and allays the nightly fears of
children. Other Jewells drive away hobgob-
lins, witches, nightmares, and other evill
spirits, if we will believe the monuments
of the Antients." — Occult Secrets of
Nature, 1658, p. 270. But coins with the
effigies of saints, such as the gold angels,
and the George nohle, or the touch-pieces
in gold and silver, in the English series,
were also credited with the power of guar-
dianship against sickness and casualties.
The George noble, with its legend taken
from a hymn by Prudentius Tali Dicata
Signo Mens Fluctuare Nequit, was sup-
posed to protect the wearer who sus-
pended it round his neck, against acci-
dents in riding ; and perhaps the
peculiar rarity of the half noble of this
type may indicate its more general uses
for the purpose aforesaid. A curious gold
florin, with the Madonna and Child on re-
verse, struck by one of the Dukes of
Gueldres, is still preserved in the original
gold box, and is supposed to have been
carried on the person as a charm. Haz-
litt's Coins of Europe, 1893, p. 200. In
cr.ses of trepanning for epilepsy, the por-
tions excised were formerly employed as
ANU fUfUUAR CUSTOMS.
amulets against the disease. Hering has
the following: "Perceiving many in this
oitie to weare about their necks, upon the
region of the heart, certaine placents or
amulets, (as preservatives against the
pestilence), confected with arsenicke, my
opinion is that they are so farre from
effecting any good in that kinde, as a pre-
servative, that they are very dangerous
and hurtfull, if not pernitious, to those
that weare them." — Preservative against
the Pestilence, 1625, sign. B. 2 verso.
Cotta inserts " A merrie historie of an
approved famous spell for sore eyes. By
many honest testimonies, it was a long
time worne as a Jewell about many necks,
written in paper and enclosed in silke,
never failing to do soveraigne good when
all other helps were helplesse. No sight
might dare to reade or open. At length
a curious mind, while the patient slept, by
stealth ripped open the mystical cover, and
found the powerful characters Latin :
' Diabolus efifodiat tibi oculos, impleat
foramina stercoribus.' " — Short Dis-
coverie, 1612, p. 49. In "Wiltshire, a lemon
stuck with pins, and in Lincolnshire the
heart of an animal similarly treated,
were, so lately as 1856, treated as amu-
lets against witchcraft. — Notes and
Queries, 2nd S., i., 331, 415. It was a sup-
posed remedy against witchcraft to put
some of the bewitched person's water,
with a quantity of pins, needles, and nails
into a bottle, cork them up and set them
before the fire, in order to confine the
spirit : but this sometimes did not prove
sufficient, as it would often force the cork
out with a loud noise, like that of a pistol,
and cast the contents of the bottle to a
considerable height. In one of the Essays
of Montaigne, where he refers to the mar-
riage of Madame de Gurson, we see that
the fear of a spell being cast upon the
couple, when they had retired to their
chamber, was met, when the company had
assembled in the room, and the bride and
bridegroom had partaken of the spiced
wine, by Jacques Pelletier producing his
amulet, which defeated the enchantment.
Douce has given wood engravings of se-
veral Roman amulets : these were intended
against fascination in general, but more
particularly against that of the evil eye.
Such, he observes, are still used in Spain
by women and children, precisely in the
same manner as formerly among the
Romans. — Illustr. of_ Shakespear, 1807, i.,
493. Mungo Park, in his Travels, speak-
ing of "certain charms or amulets called
Saphies, which the negroes constantly
wear albout them," says: "These saphies
are prayers or sentences from the Koran,
whicn the Mahometan priests write on
scraps of paper and sell to the natives,
who suppose them to possess extraordi-
nary virtues. Some wear them to guard
against the attack of snakes and alliga-
tors : on such an occasion the saphie is en-
closed in a snake or alligator's skin, and
tied round the ancle. Others have re-
course to them in time of war, to protect
their persons from hostile attacks : but
the general use of these amulets is to pre-
vent or cure bodily diseases, to preserve
from hunger and thirst, and conciliate the
favour of superior powers." He informs
us in another place, that his landlord re-
quested him to give him a look of his hair
to make a saphie, as he said he had been
told it would give to the possessor all the
knowledge of white men. Another person
desired him to write a saphie • Mr. Park
furnished him with one containing the
Lord's Prayer. He gave away several
others. These saphies appear to have cor-
responded with the " chartes of health,"
mentioned in some of our own early
writers. The same, speaking of a Maho-
metan negro who, with the ceremonial
part of that religion, retained all his an-
cient superstition, says that, "in the
midst of a dark wood he made a sign for
the companjr to stop, and, taking hold of
an hollow piece of bamboo that hung as
an amulet round his neck, whistled very
loud three times ; this, he said, was to as-
certain what success would attend the
journey. He then dismounted, laid his
spear across the road, and, having said a
number of short prayers, concluded with
three loud whistles ; after which he list-
ened for some time as if in expectation of
an answer, and receiving none. said, the
company might nroceed without fear, as
there was no danger. — See Caracts,
Charms, Magic, &c
Anagram. — An anagram has been
defined to be "a divination by names,
called by the ancients Onomantia. The
Greeks referre this invention to Lyooph-
ron, who was one of those they called the
Seven Starres or Pleiades ; afterwards (as
Tiitnesses Eustachius) there were divers
Greek wits that disported themselves here-
in, as he which turned Atlas for his heavy
burthen in supporting Heaven, into
Tolas,, that is, wretched. Some will main-
tain, that each man's fortune is written in
his name, which they call anagramatism
or metragramatism : poetical liberty will
not blush to use E. for JE., V. for W., S.
for Z. That amorous youth did very
queintly sure, (resolving a mysterious ex-
pression of his love to Rose Hill 1 when in
the border of a painted cloth he caused to
be painted as rudely as he had devised
grossly, a rose, a hill, an eye, a loaf, and a
well, that is if you spell it, ' I love Rose
Hill well.' " Worcester, in his " Dic-
tionary," gives a somewhat more sat-
isfactory account of the meaning of
the word and thing. " An i^nagram,"'
he says, "is a word or sentence
NATIONAL FAITHS
of apt significance, formed by trans-
posing the letters of another word or sen-
as Mst vir qiii adest, formed from
Pilate's question Quid est Veritas?" Mr.
Wheatley's monograph "Of Anagrams,"
1862, should also do consulted, as well as
the Editor's extensive Additions in the
Antiquary.
AncientSi — The governing body at
Gray's Inn corresponding to the Benchers
of the two Temples and Lincoln's Inn.
Andrew's Day, St. — (November
30). The patron saint of Scotland. The
legend of St. Andrew, with that of St.
Veronica, in Anglo-Saxon, has been
edited for the Cambridge Antiquarian
Society (8vo. series) by Mr. Goodwin. A
liife of St. Andrew, from a MS. in the
Bibliotheque Imperiale at Paris, is given
in "Chronicles of the Picts and Scots,"
1867. It is a mere summary or sketch. A
second and more lengthy narrative, from
Harl. MS., 4628, occurs in the same vo-
lume. The reduction to nudity in
this case must not be supposed to
have been intended (primarily, at
least) as an act of indecency, but
rather as a relict of paganism. The
ancients, our own Saxon forefathers not
excepted, seem to have made an absence
of clothing in some instances part of their
religious rites, and the same idea was
found by early travellers prevailing
among the inhabitants of the American
continent. — See Ourselves in lielation to
a Deity and a Church, bv the present Edi-
tor. 1897, pp. 92, 97. Luther says, that
on the evening of the Feast of St. An-
drew, the young maidens in his country
strip themselves naked ; and, in order to
learn what sort of husbands they shall
have, they recite a prayer. — Colloquia
Mensalia, part i. p. 232. The prayer was :
" Deus Deus meus, O Sancte Andrea,
effice ut bonum pium aciiuiram virum ;
hodie mihi ostende qualis sit cui me in
Jixoiem ducere debet." Naogeorgus prob-
ably alludes to the observances noticed
above as to nuditv, when he says :
" To Andrew all the lovers and the lus-
tie wooers come,
Beleeving, through his ayde. and cer-
tain ceremonies done,
(While as to him they presentes bring,
and conjure all the night. ■>
To have good lucke, and to obtaine their
chiefe and sweete delight."
We read, that many of the opulent
citizens of Edinburgh resort to Dud-
ingston parish, about a mile distant,
in the summer months to solace them-
selves over one of the ancient homely
dishes of Scotland, for which the place has
been long celebrated. The use of singed
sheeps' head boiled or baked, so fre-
quent in this village, is supposed to have
arisen from the practice of slaughtering
the sheep fed on the neighbouring
hill for the market, removing the car-
cases to the town, and leaving the
head, &c., to be consumed in the
place. Singed sheeps' heads are borne in
the procession before the Scots in London
on St. Andrew's Day. Hasted, speaking
of the parish of Easling, says, that, "On
St. Andrew's Day, Nov. 30, there ia
yearly a diverson called squirril-hunting
in this and the neighbouring parishes,
when the labourers and lower kind of
people, assembling together, form a law-
less rabble, and being accoutred with
guns, poles, clubs, and other such weapons
spend the greatest part of the day in pa-
rading through the woods and grounds,
with loud shoutings ; and, under the pre-
tence of demolishing the squirrils, some
few of which they kul, they destroy num-
bers of hares, pheasants, partridges, and
in short whatever comes in their way,
breaking down the hedges, and doing
much other mischief, and in the evening
betaking themselves to the alehouses, fi-
nish their career there, as is usual with
such sort of gentry." — " Hist, of Kent,"
folio ed. vol. ii. p. 757. At Stratton, in
Cornwall, on this anniversary, at a very
early hour a number of youths pass
through the different parts of the town to
the accompaniment of the blowing of a
remarkably unmelodious horn, the fearful
strumming of tin pans, &c., driving out,
presumably, any evil spirits which haunt
the place — greed, fraud, drunkenness,
gluttony, and their companions. The
hand-bell ringers follow, gently inviting
more acceptable spirits — content, fair
play, temperance, chastity, and others.
After a suitable pause, the church bells
ring out, in peals of eight, a hearty wel-
come to these latter.
Andrew's Well, St. — Martin,
speaking of the Isle of Lewis, says
that, "St. Andrews' Well, in the vil-
lage of Shadar, is by the vulgar natives
made a test to know if a sick person will
die of the distemper he labours under.
They send one with a wooden dish, to
bring some of the water to the patient,
and if the dish, which is then laid softly
upon the surface of the water, turn round
sun-ways, they conclude that the patient
will recover of that distemper ; but if
otherwise, that he will die." — Western
Islands of Scotland, p. 7. In a French
version of the romance of Bevis of Hamp-
ton there is an allusion to the pilgrimage
on foot to St. Andrew's Well as of equal
efficacy to that to Mont St. Michel in
Brittany for the removal of certain physi-
cal troubles. This was St. Andrew's, in
Fifeshire. Michel, Les Ecossais en France,
1862, ii., 498.
Angrellca. — See Nares, Glossary,
1859, in V.
AND POPULAR CUSTOMS.
Angrels or Genii. — Bourne says:
" The Egyptians believed that every man
Had three angels attending him : the Py-
thagoreans, that every man had two ; the
Romans, that there was a good and evil
genius." — Butler's " Angel bad or tute-
lar." " Every man," says Sheridan in
his notes to " Persius," (2d. edit. 1739, p.
28) " was supposed by the ancients at his
birth to have two Genii, as messengers
between the gods and him. They were
supposed to be private monitors, who by
their insinuations disposed us either to
good or evil actions ; they were also sup-
posed to be not only reporters of our
crimes in this life, but registers of them
against our trial in the next, whence they
had the name of Manes given them." Few
are ignorant that Apollo and Minerva
presided over Athens, Bacchus and Her-
cules over Boeotian Thebes, Juno over
Carthage, Venus over Cyprus and Paphos,
Apollo over Rhodes ; Mars was the tutelar
god of Rome, as Neptune of Taenarus ;
I)iana presided over Crete, &c., &c. St.
Peter succeeded to Mars at the revolution
of the religious Creed of Rome. He now
presides over the castle of St. Angelo, as
Mars did over the the ancient Capitol.
Hereupon Symmachus, Against the Chris-
tians, says : " The divine Being has distri-
buted various Guardians to cities, and
that as souls are communicated to infants
at their birth, so particular genii are as-
signed to particular societies of men."
Moresin tells us that Papal Rome, in imi-
tation of this tenet of Gentilism, has fabri-
cated such kinds of genii for guardians
and defenders of cities and people. Thus
she has assigned St. Andrew to Scotland,
St. George to England, St. Denis to
France, St. Egidius to Edinburgh, St.
Nicholas to Aberdeen. Popery has in
manv respects closely copied the heathen
mythology. She has the supreme being
for Jupiter, she has substituted angels for
genii, and the souls of saints for heroes,
retaining all kinds of daemons. Against
these pests she has carefully provided her
antidotes. She exorcises thera out of
waters, she rids the air of them by ringing
her hallowed bells. &c. The Romanists
have similarly assigned tutelar gods to
each member of the body': as, for instance,
the arms were under the guardianship of
Juno, the breast, of Neptune, the waist,
of Mars, the reins, of Venus; and so on."
The following extract from " Curiosities,
or the Cabinet of Nature." by Robert Bas-
set, 1637, r>. 228, informs us of a very
singular office assigned by ancient super-
stition to the good Genii of Infants. The
book is by way of question and answer :
" Q. Wherefore is it that the childe cryes
when the absent nurses brests doe pricke
and ake?" ' A. That by dayly experience
is found to be so, so that by that the nurse |
is hastened home to the infant to supply
the defect : and the reason is that either
at that very instant that the infant hath
finished its concoction, the breasts are re-
plenished, and, for want of drawing, the
milke paines the breast, as it is seen like-
wise in milch cattell : or rather the good
genius of the infant seemeth by that
means to soUicite or trouble the nurse in
the infants behalfe : which reason seemeth
the more firme and probable, because
sometimes sooner, sometimes later, the
child cryeth, neither is the state of nurse
and infant alwayes the same." The
Negroes believe that the concerns of the
world are committed by the Almighty to
the superintendence and direction of sub-
ordinate spirits, over whom they suppose
that certain magical ceremonies have
great influence. A white fowl suspended to
the branch of a particular tree, a snake's
head, or a few handsful of fruit, are offer-
ings to deprecate the favour of these tute-
lary agents.
Aneling'. — Among the articles of ex-
pense at the funeral of Sir John Rud-
stone. Mayor of London, 1531, given by
Strutt, we find the following charges :
"Item to the priests at his ennelling, 9s.
Od. ; to poor folke in almys, £1 5s. Od. ;
22 days to 6 poor folke, 2s. Od. : 26 days to
a poore folke, 8d." Enne.lUnfj is the ex-
treme unction. Comp. Nares, Glossary,
1859, in V.
Anne's Well, near Notting:-
ham, St. — Deering says : " By a cus-
tom time beyond memory, the Mayor and
Aldermen of Nottingham and their wives
have been used on Monday in Easter
week, morning prayers ended, to march
from the town to St. Anne's "Well, having
the town waits to play before them, and
attended by all the Clothing and their
wives, i.e., such as have been Sheriffs, and
ever after wear scarlet gowns, together
with the officers of the town, and many
other burgesses and gentlemen," &c. —
Sist. of Nottinqham, 125.
Anthony of Egrypt or Thebes,
St. — This eminent man, sometimes
called The Great, has been occasionally
confounded with his namesake of Padua,
and the eiror appears to be of old stand-
ing, as there are early representations,
where the Egyptian saint is exhibited
with a firebrand in his hand, with
flames beneath him, and a black hog,
the symbol of gluttony and sensua-
lity, under his feet, so that he may
have been regarded as the arch-
enemy of the Qualities characteristic of
the animal, rather than as the patron or
protector of it. In the " Memoirs of Ar-
thur Wilson," the historian and drama-
tist, written by himself, the erysipelas is
called St. Anthony's fire, and such con-
tinues to be its common or vulgar name;
10
NATIONAL FAITHS
it has received certain others ; Ignis
sacer, rual des artus, ergot, &c., and it was
not unknown to the ancients. In the
Cleveland country, the disease, instead of
St. Anthony's fire, is known as Wildfire.
The alleged reason was that the people of
Dauphiny, cured by the saint of this
complaint, gave it his name ; but the real
fact seems to be, that the disease sprang
from his penury and physical under-
nourishment, and that the sufferers in this
province were apt to be cured by being
received into the Abbey of St. Antoine at
Vienne, where they were properly fed.
Sir John Braniston notes the death of his
daughter-in-law ElizabotJi Mountford,
9th December, 1689, and describes this
complaint, to which she seems to have suc-
cumlbed. " She had been very ill," he
says, " with a distemper called St. An-
thonie's fier, her eyes, nose, face, and
head swelled vastly ; at length it took her
tongue and throat." — Autobiography, p.
348.
A writer in the Globe newspaper,
March 6th, 1899, observes :" Une of the
most picturesque customs in Mexico is
that of blessing animals, called the bless-
ings of San Antonio. The poorer class
take their domestic animals of all kinds,
dogs, cats, parrots, sheep, horses, burros,
&c., to be sprinkled with holy water, and
to receive through the priest St. An-
thony's blessing. It is the custom of the
common class to clean and bedeck their
animals specially for this blessing. Dogs
are gaily decorated with ribbons tied
around their necks. Sheep are washed
thoroughly until their fleece is as white as
snow, and then taken to the father to be
blessed. The beaks of the parrots are
gilded. Horses and burros are adorned
■with garlands.
Anthony of Padua, St., Abbot
and Confessor. — Riley furnishes the sub-
stance of the oath exacted in 1311, 4. Ed-
ward III., from the Renter as to the
swine of the House of St. Anthony or An-
tonine, whereby that official was re-
strained from making the privilege en-
joyed by such animals a cover for begging
or alms, and from putting bells round
their necks, or suffering others to do so in
regard to their property to the extent of
his power. Memorials of London Life,
1868, p. 83. Davis, Suppl. Glossary,
1881, p. 19. The exemption from
the ordinary regulations in regard
to vagrant swine also prevailed in
mediaeval times with perhaps greater
latitude. Hazlitt's Venetian Bepublic,
1900, ii., 352. Bale, in his " Kynge
Johan," says: " Lete Saynt Antoynes
hogge be had in some regarde." There is
an early notice of the legend of St. An-
thony and the pigs to be found in the
" Book of Days '' under January 17. In
"The World of Wonders," translated
from Stephanus, p. 57, is the following
translation of an epigram :
"Once fed'st thou, Anthony, an heard
of swine,
And now an heard of monkes thou
ifeed'st still;
For wit and gut alike both charges bin :
Both loven filth alike : both like to
fill
Their greedy paunch alike. IS or was
that kind
More bestly, sottish, swinish, then this
last.
All else agrees : one fault I onely find.
Thou fedest not thy monkes with oaken
mast."
The author mentions before persons " who
runne up and downe the country, crying,
" Have you anything to bestow upon my
lord S. Anthonies swine?"
Apostle Spoons. — It was anciently
the custom for the sponsors at christenings
to offer gilt spoons as presents to the
child : these spoons were called Apostle
spoons, because the figures of the twelve
Apostles were chased or carved on the tops
of the handles. Opulent sponsors gave
thj whole twelve. Those in middling cir-
cumstances gave four ; and the poorer sort
contented themselves with the gift of one,
exhibiting the figure of anjr saint in hon-
our of whom the child received its name.
It is in allusion to this custom that when
Cranmer professes to be unworthy of being
sponsor to the young Princess, Shake-
spear makes the King reply, " Come,
come, my lord, you'd spare your spoons."
In the year 1560, we find entered in the
books of the Stationers' Company: "A
spoyne, the gyfte of Master Reginold
Wolfe, all gylte, with the picture of St.
John." Ben Jonson also, m his "Bar-
tholomew Fair," mentions spoons of this
kind : " And all this for the hope of a
couple of Apostle spoons and a cup to eat
cfiudle in.''' So, in Middleton's " Chaste
Maid in Cheapside," 1630: " Second Gos-
sip : What has he given her ? What is it,
Gossip ? — Third Gossip : A f aire high-
standing cup and two great postle spoons,
one of them gilt." Again, in Davenant's
"Wits," 1636:
" My pendants, carcanets, and rings,
My christening caudle-cup and spoons,
Are dissolved into that lump."
Again, in the " Noble Gentleman," by
Beaumont and Fletcher :
" I'll be a gossip. Bewford,
I have an odd Apostle spoon."
Shipman, in his " Gossips," is pleasant
on the failure of the custom or giving
Apostle spoons, &c., at christenings :
AND POPULAR CUSTOMS.
It
"Especially since Gossips now
Eat more at christenings than bestow.
Formerly, when they us'd to troul
Gilt bowls of sack, they gave the bowl ;
Two spoons at least ; an use ill kept ;
'Tis well now if our own be left."
Comp. Nares, Glossary, 1859, and Halli-
well's Bid., 1860, in vv.
Apparitions. — "The Chylde of
Bristowe," the romances of " Sir Ama-
das " and "The Avowynge of King
Arthur," Shakespear's " Hamlet," the
ballad of " William and Margaret," Dry-
den's " Oymon and Iphigenia " (a very
ancient fiction in a comparatively modern
dress), may be mentioned in passing, as
fair samples of the various shapes which
the inhabitants of the Land of Shadows
have taken from time to time at the bid-
ding of poets, playwrights, novelists, and
balladmongers. Scott has sufficiently de-
monstrated, in his "Letters on Demon-
ology and Witchcraft," that the appear-
ance of spectres to persons in their sleep,
and even otherwise, can in most cases be
explained on the most common-place
medical principles, and originates in men-
tal illusions engendered by undue indul-
gence or constitutional debility. A great
deal of learning in connection with our
popular superstitions generally is in that
work most entertainingly conveyed to us ;
but I do not feel that I should be render-
ing any substantial service by transplant-
ing thence to these pages detached
passages illustrative of the immediate
subject. The "Letters" should be read
in their full integrity, for they are
among the most admirable things Scott
has left. In connection with the subject
of apparitions, may be cited the visions of
the Holy Maid of Kent, and the vision of
John Darley, a Carthusian monk. The his-
tory of the former is perhaps too familiar
to need any recapitulation here. Darley
relates that, as he was atending upon the
death-bed of Father Raby, in the year
1534, he said to the expiring man : " Good
Father Raby, if the dead can visit the
living, I beseech you to pay a visit to me
by and by : " and Raby answered, " Yes,"
immediately after which ho drew his last
breath. But on the same afternoon about
five o'clock, as Darley was meditating in
his cell, the departed man suddenly ap-
peared to him in a monk's habit, and said
to him, " Why do you not follow our
father?" "And I replied," Darley tellse
us, " ' Why? ' He said, ' Because he is a
martyr in heaven next to the angels.'
Then I said," says Darley : " 'Where are all
our other fathers who did like him ?' He an-
swered and said' They are all pret^ well,
but not as well as he is.' And then I asked
him how he was, and he said
'Pretty well.' And I said, 'Father,
hall I pray for you ? ' To which he
eplied, I am as well as need be, but
shall I
rep
prayer is at all times good,' and with
these words he vanished." On the follow-
ing Saturday, at five o'clock in the morn-
ing, Father Raby reappeared, having this
time a long white beard and a white staff
in his hand. " Whereupon, says Darley,
"I was afraid, but he, leaning on his
staff, said to me, ' I am sorry that I did
not live to become a martyr;' and I an-
swered, that I thought he was as well as
though he had been a martyr. But he
said, ' Nay, for my Lord of Rochestpr and
our father were next to the angels.' 1
asked ' What else ? ' He replied, ' The
angels of peace lamented and mourned un-
ceasingly ; and again he vanished." The
"Lord of Rochester" was, of course.
Bishop 1' isher. A curious and interesting
account of the pretended visions of Eliza-
beth Barton, whoso case excited so strong
a sensation in the reign of Henrv VIII.,
will be found in Mr. Thomas Wright's
Collection of Original Letters. On the
Suppression of the Monasteries, 1843. In
" The Death of Robert Earl of Hunting-
ton," 1601, Matilda feels the man who has
been sent by King John to poison her and
the abbess, and says :
" Are ye not fiends, but mortal bodies,
then?"
The author of the popular ballad of " Wil-
liam and Margaret" (quoted in the
;' Knight of the Burning Pestle," 1613),
in describing Margaret's ghost, says :
" Her face was like an April morn,
Clad in a wintry cloud :
And clay-cold was her lily hand,
That held her sable shroud."
In Aubrey's Miscellanies, 1696, there
is the well-known tradition of Lady
Diana Rich, daughter of the Earl of Hol-
land, beholding her own apparitioUj^ as
she walked in her father's garden at Ken-
sington, in the day-time, shortly before
her death, and of her sister experiencing
the same thing prior to her decease. The
former lady was in bad health at the time,
a^ fact which may partly account for the
circumstance. It may be recollected that
at an abbey not far from the residence of
Sir Roger de Coverley was an elm walk,
where one of the footmen of Sir Roger saw
a black horse without a head, and accord-
ingly the butler was against anyone going
there after sunset. In this legend have
we the germ of Captain Mayne Reade's
Headless Horseman? Gay has left us a
pretty tale of an apparition. The golden
mark being found in bed is indeed after
the indelicate manner of Swift, or rather
is another instance of the obligation of our
more modern writers to the ancient story-
books), but yet is one of those happy
12
NATIONAL FAITHS
strokes that rival the felicity of that dash
of the sponge which (as Pliny tells us) hit
off so well the expression of the froth in
Protogenes' dog. It is impossible not to
envy the author the conception of a
thought which we know not whether to
call more comical or more pointedly satiri-
cal. Comp. Ohosts, Spirits, &c.
Apollonia's Day, St. (Feb 9.)—
In the Comedy of Calisto and Melibcea,
circa 1520, in Hazlitt's Dodsley, i. :
"It is for a prayer mestres my de-
mandyng,
That is sayd ye hatie of Seynt Appolyne
For the toth ake wher of this man is in
pyne."
In the Conflict of Conscience, by N.
"Woodes, 1581, this "virgin and martyr,"
it is said, should be invoked in cases of
toothache.
Apple-Howling:. — ^In several coun-
ties the custom of apple-howling (or Yul-
ing), to which Herrick refers in his " Hes-
perides," is still in observance. A troop
of boys go round the orchards in Sussex,
Devonshire, and other parts, and forming
a ring about the trees, they repeat these
doggerel lines :
" Stand fast root, bear well top,
Pray God send us a good howling crop ;
Every twig, apples big :
Every bough, apples enou ;
Hats full, caps full.
Full quarter sacks full."
Hasted says : " There is an odd custom
used in these parts, about Keston and
Wickham, in Rogation Week ; at which
time a number of young men meet to-
gether for the purpose, and with a most
hideous noise run into the orchards, and
incircling each tree, pronounce these
words :
' ' Stand fast root ; bear well top ;
God send us a youling sop,
Every twig apple big,
Every bough apple enow."
For which incantation the confused
rabble expect a gratuity in money or
drink, which is no less welcome : but if
they are disappointed of both, they with
great solemnity anathematize the owners
and trees with altogether as significant a
curse. " It seems highly probable that
this custom has arisen from the ancient
one of perambulation among the heathens,
when they made prayers to the gods for
the use and blessing of the fruits coming
up, with thanksgiving for those of the
preceding year ; and as the heathens sup-
plicated Eolus, god of the winds, for his
favourable blasts, so in this custom they
still retain his name with a very small
variation ; this ceremony is called Youling,
and the word is often used in their invo-
cations." Comp. Twelfth Day, Wassail
and Yule. . ,
Appleton-Thorn. — Mr. Wilbra-
ham, in his "Cheshire Glossary," 1826,
says : " At Appleton, Cheshire, it was the
custom at the time of the wake to clip and
adorn an old hawthorn which till very
lately stood in the middle of the town.
This ceremony is called the Bawm-
ing (dressing) of Appleton Thorn."
April Fools. — Maurice, speaking of
" the First of April, or the ancient Feast
of the Vernal Equinox, equally observed
in India and Britain," tells us: "The
first of April was anciently observed in
Britain as a high and general festival, in
which an unbounded hilarity reigned
through every order of its inhabitants ;
for the sun, at that period of the year,
entering into the sign Aries, the New
Year, and with it the season of rural
sports and vernal delight, was then sup-
posed to have commenced. The proof of
the great antiquity of the observance of
this annual festival, as well as the pro-
bability of its original establishment in an
Asiatic region, arises from the evidence of
facts afforded us by astronomy. Although
the reformation of the year by the Julian
and Gregorian Calendars, and the adapta-
tion of the period of its commencement to
a different and far nobler system of theo-
logy, have occasioned the festival sports,
anciently celebrated in this country on the
first of April, to have long since ceased :
and although the changes occasioned, dur-
ing a long lapse of years, by the
shifting of the Equinoctial points,
have in Asia itself been productive
of important astronomical alterations,
as to the exact era of the com-
mencement of the year ; yet on both
continents some very remarkable traits of
the jocundity which then reigned, remain
even to these distant times. Of those pre-
served in Britain, none of the least re-
markable or ludicrous is that relic of its
pristine pleasantry, the general practice
of making April-Fools, as it is called, on
the first day of the month ; but this
Colonel Pearce proves to have been an
immemorial custom among the Hindoos,
at a celebrated festival holden about the
same period in India, which is called 'the
Hull Festival.' During the Hull, when
mirth and festivity reign among the Hin-
doos of every class, one subject of diver-
sion is to send people on errands and ex-
peditions that are to end in disappoint-
ment, and raise a laugh at the expense of
the person sent. The Huli is always in
March, and the last day is the general
holiday. I have never yet heard any ac-
count of the origin of this English custom ;
but it is unquestionably very ancient, and
IS still kept up even in great towns, though
less in them than in the country. With
AND POPULAR CUSTOMS.
13
us, it is chieiiy confined to the lower class
of people ; but in India high and low join
in it ; and the late Suraja Doulah, I am
told, was very fond of making Huli Fools,
though he was a Mussulman of the high-
est rank. They carry the joke here so
far, as to send letters, making appoint-
ments in the name of persons who, it is
known, must be absent from their house
at the time fixed upon ; and the laugh
is always in proportion to the trouble
given.' The least inquiry into the ancient
customs of Persia, or the minutest ac-
quaintance with the general astronomical
mythology of Asia, would have taught
Colonel Pearce that the boundless hilarity
and jocund sports prevalent on the first
day of April in England, and during the
Huli Festival of India, have their origin
in the ancient practice of celebrating,
with festival rites the period of the Ver-
nal Equinox, or the day when the new
year of Persia anciently began." Ind.
Antiq., vi., 71. Cambridge tells us that
the first day of April was a day held in
esteem among the alchemists, because
Basilius Valentinus was born on it. In
the North of England persons thus im-
posed upon are called " April gowks." A
gouk or gowk is properly a cuckoo, and
is used here metaphorically in vulgar
language for a fool. The cuckoo is in-
deed everywhere a name of contempt.
Gauch, in the Teutonic, is rendered stul-
tus, fool, whence also our Northern word,
a goke or a gawky. In Scotland, upon
April Pool Day, they have a custom of
"hunting the gowk," as it is termed. This
is done by sending silly people upon fools'
errands from place to place by means of
a letter, in which is written :
" On the first day of April
Hunt the Gowk another mile."
A custom, says "the Spectator," prevails
everywhere among us on the first of April,
when everybody strives to make as many
fools as he can. The wit chiefly consists
in sending persons on what are called
"sleeveless errands, for the "History of
Eve's Mother," for "pigeon's milk,"
with similar ridiculous absurdities. He
takes no notice of the rise of this singular
kind of anniversary. But Dr. Pegge, in
the "Gentleman's Magazine" for 1766,
has a tolerably plausible conjecture that
the first of April ceremonies may be dedu-
cible from the old New Year's Day rejoic-
ings. New Year's Day formerly falling on
the 25th March, the first of April would
have been the octaves on which the pro-
ceedings may have terminated with some
such mummeries as these. A writer in
one of the papers, under date of April 1,
1792, advances a similar theory, not aware
that he had been anticipated. In
"The Parson's Wedding," the Cap-
tain says: " Death I you might have left
word where you went, and not put me to
hunt like Tom Fool." So, in Defoe's
" Memoirs of the late Mr. Duhcan Camp-
bel," 1732, p. 163: "I had my labour for
my pains ; or, according to a silly custom
in fashion among the vulgar, was made
an April-Fool of, the person who had en-
gaged me to take these pains never meet-
ing me." In the " British Apollo," 1708,
is the following query: — "Whence
proceeds the custom of making April
Fools ? Answer. — It may not impro-
perly be derived from a memorable
transaction happening between the
Romans and Sabines, mentioned by Dio-
nysius, which was thus : the Romans,
about the infancy of the city, wanting
wives, and finding they could not obtain
the neighbouring women by their peace-
able addresses, resolved to make use of a
stratagem ; and accordingly Romulus in-
stituted certain games, to be performed in
the beginning of April (according to the
Roman Calendar), m honour of Neptune.
Upon notice thereof, the bordering inhabi-
tants, with their whole families, flocked
to Rome to see this mighty celebration,
where the Romans seized upon a
great number of the Sabine virgins,
and ravished them, which imposition
we suppose may be the foundation
of this foolish custom." This solu-
tion is ridiculed in No. 18 of the same
work as follows :
" Ye witty sparks, who make pretence
To answer questions with good sense.
How comes it that your monthly Phoe-
bus
Is made a fool by Dionysius P
For had the Sabines, as they came,
Departed with their virgin fame.
The Romans had been styl'd dull tools,
And they, poor girls ! been April Fools.
Therefore, if this ben't out of season.
Pray think, and give a better reason."
Poor Robin, in his " Almanack for 1760,"
alludes to All Fools' Day, and to the prac-
tice of sending persons "to dance Moll
Dixon's round," and winds up with the
query — ^Which is the greatest fool, the man
that went, or he that sent him? The fol-
lowing verses are hardly perhaps worth
quoting :
"While April morn her Folly's throne
exalts :
While Dob calls Nell, and laughs be-
cause she halts ;
While Nell meets Tom, and says his tail
is loose.
Then laughs in turn, and calls poor
Thomas goose ;
H
NATIONAL FAITHS
Let us, my Muse, thro' Folly's harvest
range.
And glean some Moral into Wisdom's
grange,
Verses on several Occasions, 1782, p. 50
Hone, in his Every Day Book, of course
mentions this custom, and illustrates it by
th-3 urchin pointing out to an old gentle-
man that his handkerchief is falling out of
his tail-pocket. The French, too, have
their Alf Fools' Day, and call the person
imposed upon " an April Fish," Poisson
d'Avril. Minshew renders the expression,
" Poisson d'Avril," a young bawd ; a page
turned pandar ; a mackerell ; which is thus
explained by Bellin^en : " Je sgay que la
plus ijart du monde ignorant cette raison,
I'attribue a une autre cause, & que par-
ceque les marchands de chair humaine, ou
courtiers de Venus, sont deputez a faire
de messages d' Amour & courent de part
et d' autre pour faire leur infame trafific ;
on prend aussy plaisir a faire courir ceux
qu'on choisit a ce jour-la pour objet de
raillerie, comme si on leur vouloit faire
exercer ce mestier honteux." Ihid. He
then confesses his ignorance why the
month of April is selected for this purpose,
unless, says he, " on account of its being
the season for catching mackerell, or that
men, awaking from the torpidity of the
winter season, are particularly influenced
by the passions, which, suddenly breaking
forth from a long slumber, excite them to
the pursuit of their wonted pleasures."
This may perhaps account for the origin
of the word " macquereau " in its obscene
sense. Leroux, " Dictionuaire Comique,"
tom. 1., p. 70, quotes the following:- —
" Et si n'y a ne danger ne peril
Mais j'en feray votre poisson d'Avril."
Poesies de Pierre MichauU. Goujet, Bib-
lioth. Franc, tom. ix., p. 351. The Festi-
val of Fools at Pans, held on this day,
continued for two hundred and forty
year's, when every kind of absurdity and
indecency was committed. This was prob-
ably a legacy from Pagan times, when,
according to the authorities presently
cited, the Calends of January were set
apart by all the early Christians for a
species of loose festival. Conf. " Monta-
cut. Orig. Eccles." pars prior, p. 128.
"Maeri Hiero-lexicon," p. 156; "Joannes
Boemus Aubanus," p. 265 (all quoted by
Brand). One of the Popes prohibited these
unholy rites on pain of anathema, as ap-
pears from a Mass inserted in some of the
old missals, "ad prohibendum ab Idolis."
The French appear to have had an
analogous usage on another occasion :
envoit au Temple les Gens un pou
"A la Saint Simon et St. Jude on
eimvie demander de Nefles (Medlars)
a fin de les attraper & faire noiroir
par des Valets."— /SouraJ Antiq. de Parts,
vol. ii., p. 617.— DoucB. The Quirinalia
were observed in honour of Komulus on
the 11th of the kal. of March ; that is, the
19th of February. "Why do they call
the Quirinalia the Feast of Fools? Either
because they allowed this day (as Juba
tell us) to those who could not ascertain
their own tribes, or because they per-
mitted those who had missed the celebra-
tion of the Fornacalia in their proper
tribes, along with the rest of the people,
either out of negligence, absence, or ignor-
ance, to hold their festival apart on this
day." Plu. Qusest. Rom. ; Opera, cum
Xylandri notis, fol. Franc. 1599, tom. ii.,
p. 285. The translation was communi-
cated to Mr. Brand by the Rev. W. Wal-
ter, of Christ's College, Cambridge. The
custom of making fools on the 1st of April
?revails among the Swedes and Spaniards,
n Toreen's " Voyage to China," he says :
" We set sail on the 1st of April, and the
wind made April Pools of us, for we were
forced to return before Shagen, and to
anchor at Riswopol." For a similar
practice at Venice see Hazlitt's Venetian
Eepuhlic, 1900, ii., 793.
Apprentices. — We are to infer that
it was anciently usual for apprentices to
collect presents at Christmas in the form
of what we call Christmas-boxes, for Au-
brey, speaking of an earthern pot dug up
in Wiltshire in 1654, tells us that it
resembled an apprentice's earthern
Christmas-box. — Miscellanies, ed. 1857,
p. 212. In " Pleasant Remarks on
the Humours of Mankind," we read :
" 'Tis common in England for Prentices,
when they are out of their time, to make
an entertainment, and call it the Burial of
their Wives." This remains a common
expression.
Arbor Judse. — See Elder.
Archery.— With the history of this
exercise as a military art we have no con-
cern here. Fitzstephen, who wrote in the
reign of Henry II., notices it among the
summer pastimes of the London youth :
and the repeated statutes from the 13th
to the 16th century, enforcing the use of
the bow, usually ordered the leisure time
upon holidays to be passed in its exer-
cise. Sir T. Elyot, in his "Governor,"
1531, terms shooting with or in a long
bow "principall of all other exercises,"
and he adds, " in mine opinion, none may
bee compared with shooting in the long
bowe, & that for sundry vtilities, yt come
theroft, wherein it incomparably excelleth
all other exercise. For in drawing of a
bowe, easy and congruent to his strength,
he that shooteth, doth moderately exer-
cise his armes, and the other part of his
body : and if his bowe be bigger, he must
adde too more strength wherin is no lesse
AND POPULAR CUSTOMS.
1 5
the see costes or marchis for agayns Scot-
lad /kepyng crosebows for theyr defence/
Dor to no marchautes hauyng croseboweB
& handgoniiys to sel only /nor to non host
loggyng any ma bryngyng them in to his
house, but the forfetur to be onely vpon
the brynger." Among the Churchwar-
dens' accounts of St. Laurence Parish,
Heading, 1549, is the following entry: —
" Paid to Will'm Watlynton, for that the
p'ishe was indetted to hym for makyng of
the Butts, xxxvis." Ibid. St. Mary's
Parish, 1566: " Itm. for the makyng of
the Buttes, viijs." Ibid. 1622 : " Paid to
two laborers to playne the grounde where
the Buttes should be, vs. vjd." 1629 :
" Paid towards the butts mending, ijs.
vjd." Among the accounts of St. Giles's
Parish, 1566, we have: "Itm. for carry-
ing of turfes for the buttes, xvjd." 1605 :
" Three labourers, two days work aboute
turfes for the butts, iiijs." " Carrying ix.
load of turfes for the butts, ijs." "For two
pieces of timber to fasten on the railes of
the buttes, iiijd." 1621: "The parish-
ioners did agree that the Churchwardens
and Constables should sett up a payre of
buttes called shooting butts, m such place
as they should think most convenient in
St. Giles Parish, which butts cost xivs.
xjd." Wood, in his "Bowman's Glory,"
1682, has republished some of the statutes
relating to archery ; but the earliest which
he gives is of the 29 Hen. VIII. A re-
markably curious tract is printed by Wood
in the same volume, called " A Remem-
brance of the Worthy Show and Shooting
of the Duke of Shoreditch (a man named
Barlow, whom Henry VIII. jocularly so
entitled^ and his Associates, &c., 1583."
Queen Elizabeth was fond of this sport,
and indulged in it, as Henry Machyn the
Diarist informs us, during her visit to
Lord Arundel at Nonsuch, in the autumn
of 1559. "The v day of August." says
Machyn, " the Queens grace removyd
fiom Eltham unto Non-shyche, my lord of
Arundells, and ther her grace had as gret
chere evere nyght and bankettes
as ever was sene On monday the
Quens grace stod at her standyng in the
further park, and there was corse
after — ." Upon which Mr. Nichols quotes
Hunter's "New Illustrations of Shake-
speare," to show that shooting with the
cross-bow was a favourite amusement then
and afterward among ladies of rank.
But this fact had been already sufficiently
demonstrated by Strutt, who has shown
that in England women excelled and de-
lighted in the use of the common bow and
cross-bow from a very early date. "In
the sixteenth century we meet with heavy
complaints." says Strutt, " respecting the
disuse of the long-bow, and especially in
the vicinity of London." Stow informs
us tliat before his time it had been cus-
valiant exercise then in any other. In
shooting at buttes, or broade arrowe
markes, is a mediocritie of exercise of the
lower partes of the bodye and legges, by
going a little distaunce a measurable pase.
At couers or pryckes, it is at his pleasure
that shoteth, howe faste or softly he lis-
teth to goo, and yet is the praise of the
shooter, neyther more ne lesse, for as f arre
or nigh the marke is his arrow, whan he
goeth softly, as when he runneth." No
one requires to be told, that a few years
after the appearance of Elyot's " Gover-
nor," the learned Ascham devoted an en-
tire treatise to this peculiarly national
subject. His " Toxophilus " was pub-
lished in 1545, and is still justly celebrated
and admired. The regulations connected
with the practice of archery constantly
underwent alteration or modification.
The common " Abridgement of the Sta-
tutes " contains much highly curious
matter under this, as under other heads. It
is sufficiently remarkable that by the Act,
12 Bdw. IV. c. 2 (1472), each Venetian
merchant, importing wine into England,
was required to give in with each butt
" four good bowstaves," under the penalty
of a fine of 6s. 8d. for each default. This
demand was enlarged, 1 Richard III. c.
11, in the case, at any rate, of Malvoisin
or Tyre wine, with every butt of which
ten bowstaves were to be reckoned in, un-
der pain of 13s. 4d. By 19 Hen. VII. c.
2, all bowstaves of the length of six feet
and a half were admitted into England
free of duty. The price of a bow, by 22
Edw. IV. c. 4, was not to exceed 3s. 4d.
under pain of 20s. fine to the seller. In
the Robin Hood collection, printed in
Hazlitt's Tales and Legends, 1892, p. 312,
there is an account of a shooting at Not-
tingham, under the greenwood shade, to
which all the bowmen of the North were
fieely invited to repair, and the prize to
the winner was a silver arrow, feathered
with gold. Robin won the award. We
are to regard this narrative of a four-
teenth century incident as one edited by a
late-fifteenth century writer, namely the
compiler of the Little Gest. By 6 Hen.
VIII. cap. 13, it was ordered : " That non
Shote in any crosebow nor handgon ex-
cepte he haue possessyons to the yerely
valew of ccc. marke or els lycence from
hensforth by the kynges placard vnder
payne of .x li. ye one halfe to the kynge
and the other halfe to hym that wyll sew
for it / and ye forfetour of the same cros-
bow or handgonne to hym that wyll sease
hit by accyon of det / and yt non kepe
any crosebowe or hand gonne in his house
on payne of iprisonment & of forfetour to
the kynge .x li. . . prouydyd alway that
this acte extend not to crosebow makers /
nor to dwellers i wallyd townes within vii.
myle of the see / and other holders on
i5
NATIONAL FAITHS
tomary at Bartholomew-tide for the Lord
Mayor, with the Sheriffs and Aldermen, to
go into the fields at Pinsbury, where the
citizens were assembled, and shoot at the
standard with broad and flight arrows for
s;omes ; and this exercise was continued
for several days : but in his time it was
practised only one afternoon, three or four
days after the festival of Saint Bartholo-
mew. Stow died in 1605. After the
reign of Chas. 1., archery appears to have
fallen into disrepute. Davenant, in a
mock poem, entitled " The long Vacation
in London," describes the attorneys and
proctors as making matches in Finsbury
Fields :
" With Loynes in canvas bow-case tied,
Where arrows stick with mickle pride ;
Like ghosts of Adam Bell and Clymme ;
Sol sets for fear they'll shoot at him !"
A correspondent of the " Cientleman's
Magazine" for August, 1731, notices the
ancient custom among the Harrow boys,
of shooting annually for a silver arrow
of the value of £3; this diversion, he
states, was the gift of the fovmder of the
school, John Lyon, Esq. About 1753, a
society of archers appears to have been
established in the Metropolis, who erected
targets on the same spot during the Eas-
ter and Whitsun holidays, when the best
shooter was styled captain, and the second
lieutenant for the ensuing year. Of the
original members of this society, there
were only two remaining when Barrington
published his Observations on the Statutes
in the " Archaeologia." It is now incor-
porated in the Archers' Division of the
Artillery Company. In the latter half of
the 18th century, the taste remained dor-
mant ; in the earlier part of the next
one the Toxophilite Society started at Old
Brompton, Robert Cruikshank being one
of the members ; and of late years the
movement has exhibited symptoms of new
vitality, and archery-clubs are established
in almost every part of the country. The
bow, howeverj has ceased for ever to be a
weapon of offence. It has been resigned
entirely to the ladies, who form them-
selves into Toxophilite associations. Arch-
ery forms one of the subjects of a series of
papers on our Sports and Pastimes, con-
tributed to the Antiquary.
Arches, Court of, the original
Consistory Court of the see of Canterbury,
held in Bow Church, or St. Mary De Arcu-
hus. See Nares, Glossary, in v.
Aries, earnest money, given to serv-
ants at hiring as a retainer. See Halli-
well in V.
Armorial Bearings in Inns.—
See Pegge's Curialia, 1818, p. 349.
Arthur, King:. — "A game used at
sea, when nearing the Line, or in a hot
latitude. It is performed thus: a man
who is to represent King Arthur, ridicul-
ously dressed, having a large wig, made
out of oakum, or some old swabs, is seated
on the side, or over a large vessel of water.
Every person in his turn is to be ceremoni-
ously introduced to him, and to pour a
bucket of water over him, crying:. Hail,
King Arthur ! If, during this ceremony,
the person introduced laughs or smiles,
(to which his Majesty endeavours to excite
him, by all sorts of ridiculous gesticula-
tions), he changes place with, and then
becomes King Arthur, till relieved by
some brother tar, who has as little com -
mand over his muscles as himself. ' —
Arthur O'Bradley. See Nares, Glossary,
1859, in V.
Arthur O'Bradley..— See Nares,
Glossary, 1859, in v.
Arthur's Show. — A sort of drama-
tic spectacle presented before Queen Eliza-
beth at Mile-End Green, in 1587-8. See
Black's History of the Leathersellers'
Company, 1871, p. 65, and Hazlitt's Mono-
graph on Shakespear, second edition,
1903.
Arvals. — In the North of Eng-
land, at funerals, a particular sort
of loaf, called arvel - bread, is dis-
tributed among the poor. — Brockett, N.C.
Gloss.. 1825, p. 7. Mr. Atkinson notices a
special kind of bread formerly made at
Whitby, for use at the arval-suppers ; he
describes it as " a thin, light, sweet cake."
It has occurred to me that the game of hot
cockles, of which Aubrey has left us a
tolerably good description, originated in
the practice of kneading one of these
funeral loaves, as the rhyme with which
the girls used to accompany the supposed
moulding of cockle-bread, begins —
" My dame is sick and gonne to bed.
And lie go mould my cockle-bread — "
And it is not an unreasonable supposition
that, in course of time, the reason of the
thing was lost, and the practice degener-
ated into a stupid and indelicate female
sport. At the funeral of John Bagford,
1716, Mr. Clifton, a vintner, gave four
bottles of sack to be drunk by the guests.
Moresin, Papatus, tells us that in Eng-
land in his time they were so profuse on
this occasion, that it cost less to portion
off a daughter, than to bury a dead wife.
These burial feasts are still kept up
in the North of England, and are there
called arvals or arvils. The bread distri-
buted on these occasions is called arvil
bread. The custom seems borrowed from
the ancients, amongst whom many ex-
amples of it are collected by Hornman. —
D^ miraculis Mortuorum, c. 36. This word
occurs in " The Praise of Yorkshire Ale " :
AND POPULAR CUSTOMS.
17
" Come, bring my jerkin, Tibb, I'll to
the Arvil,
Yon man's ded seny sooun, it makes me
marvill."
—P. 58.
Hutchinson thus mentions the Arval
Dinner: "On the decease of any per-
son possessed of valuable effects, the
friends and neighbours of the family
are invited to dinner on the day of
interment, which is called the arthel
or arvel dinner. Arthel is a British
word, and is freqviently more correctly
written arddelw. In Wales it is written
arddel, and signifies, according to
Dr. Davies' Dictionary, asserere, to
avouch. This custom seems of very dis-
tant antiquity, and was a solemn festival,
made at the time of publicly exposing the
•corps, to exculpate the heir and those en-
titled to the possessions of the deceased,
from fines and mulcts to the Lord of the
Manor, and from all accusation of having
used violence ; so that the persons then
convoked might avouch that the person
died fairly and without suffering any per-
sonal injury. The dead were thus exhi-
bited by antient nations, and perhaps th?
custom was introduced here by the
Romans. — NorihumbeTland, ii. 20. Com-
pare Funeral Customs.
These funeral entertainments are of
very old date. Cecrops is said to have in-
stituted them for the purpose of renewing
decayed friendship amongst old friends,
&c.
Ascension Eve. — By his will,
Droved in December, 1527, John Cole, of
Thelnetham, Suffolk, directed that a cer-
tain farm-rent should be applied yearly
to the purpose of providing " a busshell
ind halffe of malte to be browne and a
hushelle of whete to be baked to fynde a
drinkinge upon Ascension Even everlast-
inge for ye parishe of Thelnetham to
drinke at the crosse of Trappetes."
Ascension Day. — It was a general
custom formerly, and is still [1903] ob-
served in some country parishes, to go
round the bounds and limits of the parish,
on one of the three days before Holy Thurs-
day, or the Feast of our Lord's A.>!cension,
when the minister, accomnanied by his
churchwardens and parishioners, were
wont to deprecate the vengeance of God,
beg a blessing on the fruits of the earth,
and preserve the rights and properties of
the parish. It is the custom in many vil-
lages in the neighbourhood of Exeter to
'hail the Lamb,' uoon Ascension morn.
That the figure of a Iamb actually appears
in the east upon this morning is the popu-
lar persuasion : and so deeply is it rooted,
that it hath frequently resisted Ceven in
intelligent minds) the force of the strong-
est argument. The following supersti-
tion relating to this day is found in Scot's
"Discovery of Witchcraft," 1584: "In
some countries they run out of the doors
in time of tempest, blessing themselves
with a cheese, whereupon was a cross
made with a rope's-end upon Ascension
Day." — " Item, to hang an egg laid on
Ascension day in the roof of the house,
preserveth the same from all hurts."
"Yesterday being Ascension Day, work
was entirely suspended at Lord Penrhyn's
extensive slate quarries near Bangor. The
cessation of work is not due to any religi-
ous regard for the day, but is attributable
to a superstition, which has long lingered
in the district, that if work is continued
an accident is inevitable. Some years ago
the management succeeded in overcoming
this feeling and in inducing the men to
work. But each year there was a serioui
accident, and now all the men keep at a
distance from the qunrries on Ascension
Day." — Times, April 11, 1888. Ascension
Day is thus described in Googe's Nao-
georgus, 1570 : —
" Then comes the day when Christ as-
cended to his fathers seate.
Which day they also celebrate, with store
of drink and meate.
Then every man some birde must eate, 1
know not to what ende,
And after dinner all to Church they come,
and there attende.
The blocke that on the aultar still till then
was scene to stande.
Is drawne vp hie aboue the roofe, by ropes
and force of hande :
The Priests aboute it rounde do stande,
and chaunte it to the skie.
For all these mens religion gi-eat in sing-
ing most doth lie.
Then out of hande the dreadfuU shape of
Rathan downe they throw
Oft times, with fire burning bright, and
dasht asunder tho,
The boyes with greedie eyes do watch, and
on him straight they fall
And beate him sore with rods, and breake
him into peeces small.
This done, tho wafers downe doe cast, and
singing Cakes the while,
With Paners rounde amongst them put,
the children to beguile.
With laughter great are all things done :
and from the beames they let
Great streames of water downe to fall, on
whom they meane to wet.
And thus this solerane holiday, and hye
renowmed feast,
And all their whole deuotion here is ended
with a ieast."
The unique Venetian pageant, La Sensa,
commenced on this day, and lasted a fort-
night. It was a fair, where every descrio-
tion of property, including pictures by
Titian and Tintoretto, were offered for
is
NATIONAL FAITHS
sale. Its attractions were as multifarious
as those at Nijny Novgorod, and more
elegant and refined. — Hazlitt's Venetian
BepuUic, 1900, ii., 355, 756.
Ash.— Gilbert White, writing at the
end of the eighteenth century, informs us
that " In a farm yard near the middle of
this village (Selborne) stands, at this day,
a row of pollard-ashes, which by the seams
and long cicatrices down their sides, mani-
festly shew that in former times they have
been cleft asunder. These trees, when
young and flexible, were severed and held
open by wedges, while ruptured children,
stripped naked, were pushed through the
apertures, under a persuasion that by
such a process the poor babes would te
cured of their infirmity. As soon as the
operation was over, the tree, in the suffer-
ing part, was plastered with loam, and
carefully swathed up. Jf the parts coa-
lesced, and folded together, as usually fell
out, where the feat was performed with
any adroitness at all, the party was cured ;
but, where the cleft continued to gape, the
operation, it was supposed, would prove
ineffectual. Having occasion to enlarge
ray garden not long since, I cut down two
or three such trees, one of which did
not grow together. We have several per-
sons now living in the village, who in
their childhood were supposed to be
healed by this superstitious ceremony, de-
rived down perhaps from our Saxon an-
cestors, who practiced it before their con-
version to Christianity. At the south
corner of the Plestor or area, near the
Church, there stood, about twenty years
ago, a very old grotesque hollow pollard-
ash, which for ages had been looked upon
with no small veneration as a shrew-ash.
Now a shrew-ash is an ash whose twigs or
branches, when gently applied to the limbs
of cattle, will immediately relieve the
pains which a beast suffers from the run-
ning of a shrew mouse over the part
affected : for it is supposed that a shrew-
mouse is of so baneful and deleterious a
nature, that wherever it creeps over a
beast, be it horse, cow or sheep, the suffer-
ing animal is afflicted with cruel anguish,
and threatened with the loss of the use of
the limb. Against this accident, to which
they were continually liable, our provi-
dent fore-fathers always kept a shrew-ash
at hand, which, when once medicated,
would maintain its virtue for ever. A
shrew-ash was made thus : ffor a similar
practice see Plot's Staffordshire) : Into
the body of the tree a deep hole was bored
with an auger, and a poor devoted shrew-
mouse was thrust in alive, and plugged in,
no doubt, with several quaint incantations
long since forgotten. As the ceremonies
necessary for such a consideration are no
longer understood, all succession is at an
end. and no such tree is known to subsist
in the manor or hundred. As to that on
the Plestor, ' the late Vicar stubb d and
burnt it,' when he was Way-warden, re-
gardless of the remonstrances of the by-
standers, who interceded in vain for its
preservation, urging its power and effi-
cacy, and alledging that it had been
' Religione patrum multos servata
annos.' '
The sap of the ash, a powerful astringent,
was formerly given to the Highland chil-
dien, not only as a medicine, but because
it was supposed to be efficacious as a pre-
servative against witchcraft and its allied
influences. The ash itself was thought to
be possessed of certain virtues by the herd-
boys of the same district, who entertained
an idea, that they might throw a stick of
it at their cattle without injury. Comp.
Charms.
Ash Wednesday.. — Durandus, in
his "Rationale" tells us, Lent was
counted to begin on that which is now
the- first Sunday in Lent, and to end on
Easter Eve ; which time, saith he, contain-
ing forty-two days, if you take out of them
the six "Sundays (on which it was counted
not lawful at any time of the year to fast),
then there will remain only thirty-six
days : and, therefore, that the number of
days which Christ fasted might be per-
fected, Pope Gregory added to Lent four
days of the week before-going, viz. that
which we now call Ash Wednesday, and
the three days following it. So that we
s-3e the first observation of Lent began
from a superstitious, unwarrantable, and
indeed profane, conceit of imitating our
Saviour s miraculous abstinence. Lent is
so called from the time of the year wherein
it is observed :Lent in the Saxon language
signifying Spring, being now used to sig-
nify the Spring-Fast, which always begins
so that it may end at Easter to remind us
of our Saviour's sufferings, which ended
at his Resurrection. Ash Wednesday is
in some places called " Pulver Wednes-
day," that is, Dies pulveris. The word
Lentron, for Lent, occurs more than once
ia the edition of the " Regiam Majes-
tatem," 1609. Sir H. Ellis mentions that
Lenten-tide for spring, when the days leng-
then, occurs in the Saxon " Heptateuch,"
1698. Exod. xxxiv. 18. There is a curi-
ous clause in one of the Romish Casuists
concerning the keeping of Lent; it is
" that beggars which are ready to affam-
ish for want, may in Lent time eat what
they can get." This, which is the first
day of Lent, Caput Jejunii, is called Ash
Wednesday, as we read in the Eesta Anglo-
Romana, p. 19, from the ancient ceremony
of blessing ashes on that day, and there-
with the priest signeth the people on the
forehead, in the form of a cross. The ashes
AND POPULAR CUSTOMS.
19
used this day in the Church of Rome, aro
made of the palms blessed the Palm Sun-
day before. In the " Festyvall," 1511,
fol. 15, it is said: "Ye shall begyn your
faste upon Ashe Wednesdaye. 'Ihat daye
must ye come to holy chirche and take
ashes of the Preestes hondes, and thynke
on the wordes well that ho sayeth oyer
your hedes, (Memento, homo, quia cinis
es; et in cinerem reverieris), have myndo
thou man, of ashes thou art comen, and to
ashes thou shalte tourne agayne." In a
convocation held in the time of Henry the
Eighth, mentioned in Fuller's "Church
History," p. 222, " Giving of ashes on
Ash Wednesday, to put in remembrance
every Christian man in the beginning of
Lent and Pennance, that he is but ashes
and earth, and thereto shall return &c., is
reserved with some other rites and cere-
monies, which survived the shock that at
that remarkable era almost overthrew the
whole pile of Catholic superstitions. In
a proclamation, dated 26th Feb. 30 Henry
VIII., we read: "On Ashe Wenisday it
shall be declared, that these ashes be
gyven, to put every Christian man in re-
niembraunce of penaunce, at the begyn-
nynge of Lent, and that he is but ertbe and
ashes." On the 9th March, 1550-1, a pro-
clamation was published against the use of
flesh on "ymberyng days," as well as in
Lent, &c. " Mannerlye to take theyr
ashes devoutly," is among the Ptoman
Catholic customs censured by John Bale in
his "Declaration of Bonner's Articles,"
1554, signat. D 4 verso, as is, ibid. D 2
verso, "to conjure ashes." In "The
Doctrine of the Masse Book," 1554, fig.
B 3 verso, we find translated the form of
" The hallowing of the ashes." The Masse
Book saith, that upon Ash-Wedensdaye,
when the prieste hath absolved the people,
&c.. then must there be made a blessynge
of the ashes, by the Prieste, being turned
towards the East. In the first prayer is
this passage : "Vouchsafe to blesse and
sanctifie these ashes, which because of
humilitie and of holy religion for the clen-
syng out of our trespaces, thou hast ap-
pointed us to cary upon our heades after
the manner of the Ninivites." And after
directions to sprinkle the ashes with holy
water, and another prayer, this Rubric is
added: "Then let them distribute the
ashes upon the heades of the Clarckes and
of the lay people : the worthier persons
makyng a sygne of the Crosse with the
ashes, saying thus : ' Memento, homo,
guod cinis,' &c." In Bp. Bonner's "In-
junctions," 1555, signat. A 1 verso, we
read, " that the hallowed ashes cyven by
the Priest to the people upon Ashe Wed-
nisdaye, is to put the people in remem-
brance of penance at the begynnynge of
Lent, and that their bodies ar but earth,
dust, and ashes." In Howes's edition of
Stow's "Annales," 1631. 1547-8, oc-
curs: "The Wednesday following, com-
monly called Ash Wednesday, the use
of giving ashes in the Church was also
left throughout the whole Citie of
London." Lord North, in his " Forest of
Varieties," 1645, p. 165, in allusion to this
custom, styles one of his essays, " My
Ashewednesday Ashes." The ancient dis-
cipline of sackcloth and ashes, on Ash
Wednesday, is at present supplied in our
Church by reading publicly on this day
the curses denounced against impenitent
sinners, when the people are directed to
repeat an Amen at the end of each male-
diction. Enlightened as we now think
ourselves there are many who con-
sider the general avowal of the justice
of God's wrath against impenitent sinners
as cursing their neighbours : consequently,
like good Christians, they keep away from
church on the occasion.
"The peasantry of France," sajs
the Morning Chronicle, March 10th,
1791, "distinguish Ash Wednesday in
a very singular manner. They carry
an effigy of a similar description to
our Guy Faux round the adjacent villages,
and collect money for his funeral, as this
day, according to their creed, is the death
of good living. After sundry absurd mum-
meries, the corpse is deposited in the
earth." This may possibly be a relic of
the same usage. Armstrong, in his " His-
tory of Minorca," says, " During the car-
nival, the ladies amuse themselves in
throwing oranges at their lovers : and he
who has received one of these on his eye,
or has a tooth beat out by it, is convinced,
from that moment, that he is a high fav-
ourite with the fair one who has done
him so much honour. Sometimes a good
hand-full of flour is thrown full in one's
eyes, which gives the utmost satisfaction,
and is a favour that is quickly followed by
others of a less trifling nature." — "We
well know that the holydays of the antient
Romans were, like these carnivals, a mix-
ture of devotion and debauchery." —
" This time of festivity is sacred to plea-
sure, and it is sinful to exercise their call-
ing until Lent arrives, with the two
curses of these people, abstinence and
labour, in its train." Aubanus tells us of
a custom in Franconia on Ash Wednes-
day, when such young women, he says, as
have frequented the dances throughout
the year are gathered together by young
men, and, instead of horses, are yoked to
a plough, upon which a piper sits and
plays : in this manor they are dragged
into some river or pool. He suspects this
to have been a kind of self-enjoined volun-
tary penance for not having abstained
from their favourite diversion on holidays,
contrary to the injunctions of the Church.
20
NATIONAL FAITHS
Ashton Fagrot.— At Lidiard Law-
rence, between Bishoi)'s Lidiard and
Stokegomer, Somersetshire, it has been a
custom at Christmas to burn what is
known as the Ashton Fagot, perhaps a de-
signation or name derived from Long Ash-
ton in the same county. A quart of cyder
was originally provided for those — a
limited company — who witnessed the cere-
mony, as the fagot, in reality a bundle of
sticks hooped together, disappeared in the
flames, the hoops successively bursting
with the heat. The cyder seems to have
developed into a carouse at the local inn,
and as lately as 1902, one of the specta-
tors was brought before the magistrates
for disorderly conduct, and the Bench pro-
nounced the custom a bad one. It has
the aspect of being a form of the Yule-log.
Ass. — There is a superstition remain-
ing among the vulgar concerning the ass,
that the marks on the shoulders of that
useful and much injured animal were
given to it as memorials that our Saviour
rode upon an ass. " The Asse," says Sir
Thomas Browne, "having a peculiar mark
of a Crosse made by a black list down his
back, and another athwart, or at right
angles down his shoulders, common opinion
ascribes this figure unto a peculiar signa-
tion : Since that beast had the honour to
bear our Saviour on his back." In
the " Athenaeum," about forty years
ago, appeared the following: — "The
popular belief as to the origin of the
rniark across the back of the ass is men-
tioned by Sir Thomas Browne, in his
I Vulgar Errors,' and from whatever cause
it may have arisen it is certain that the
hairs taken from the part of the animal
S') marked are held in high estimation as
a cure for the hooping-cough. In this
metropolis, at least so lately as 1842, an
elderly lady advised a friend who had a
child dangerously ill with that complaint,
to procure three such hairs, and hang
them round the neck of the sufferer in a
muslin bag. It was added that the animal
from whom the hairs are taken for this
purpose is never worth anything after-
wards, and, consequently, great difficulty
would be experienced in procuring them :
and, further, that it was essential to the
success of the charm that the sex of the
animal, from whom the hairs were to be
procured, should be the contrary to that
of the party to be cured by them."
Assumption of the Virgin
Mary (August 15). — Naogeorgus de-
scribes the consecration of the herbs on
this festival by the priests of Germany,
and laments the nourishment of popular
ignorance and prejudice by such means,
as the herbs when blessed or sanctified
were held to be efficacious in witchcraft
and magic, and if cast into the fire, to
afford protection from malignant influ-
ences : " far otherwise," as the writer says
truly enough, " than nature of the Worde
of (Sod doth tell."— Pop. Kingdom, by
Barnaby Googe, 1570, p. 55. Bishop
Hall, in his Triumphs of Home, p. 58, also
tells us, " that upon this day it was cus-
tomary to implore blessings upon herbs,
plants, roots, and fruits."
Aston, Birming'ham. — A writer
in the " Gentleman's Magazine " for Ve-
bi uary, 1795, gave the following account of
a custom which took place annually on the
24th of December, at the house of a gentle-
man residing at Aston juxta Birming-
ham : " As soon as supper is over, a table
is set in the hall. On it is placed a brown
loaf, with twenty silver threepences stuck
on the top of it, a tankard of ale,with pipes
and tobacco ; and the two oldest serv-
ants have chairs behind it, to sit as judges
if they please. The steward brings the
servants, both men and women, by one at
a time, covered with a winnow-sheet, and
lays their right hand on the loaf, exposing
no other part of the body. The oldest of
the two judges guesses at the person, by
naming a name, then the younger judge,
and lastly the oldest again. If they hit
upon the right name, the steward leads
the person back again ; but, if they do not,
he takes off the winnow-sheet, and the
person receives a threepence, makes a low
obeisance to the judges, but speaks not a
word. When the second servant was
brought, the younger judge guessed first
and third ; and this they did alternately
till all the money was given away. What-
ever servant had not slept in the house the
preceding night forfeited his right to the
money. No account is given of the origin
of this strange custom, but it has been
practiced ever since the family lived there.
When the money is gone, the servants have
full liberty to drink, dance, sing, and go
to bed when they please." Can this be
what Aubrey, in a passage elsewhere
quoted from his "Natural History of
Wiltshire," calls the sport of " Cob-loaf
stealing? "
Astrologer. _ Puller has this pas-
sage : " Lord, hereafter I will admire thee
more and fear astrologers lesse : not af-
frighted with their doleful predictions of
dearth and drought, collected from the
Collections of the planets. Must the earth,
of necessity be sad, because some ill-
natured Starr is sullen? As if the grass
could not grow without asking it leave.
Whereas thy power, which made herbs be-
fore the stars, can preserve them without
their propitious, yea, against their malig-
nant aspects." Oood thoughts in Bad
Times, ed. 1669, p. 37. A prose writer of
the same period observes : " Surely all as-
trolgers are Erra Pater's disciples, and
the Divil's professors, telling their
opinions in spurious senigmatical doubtful
AND POPULAR CUSTOMS.
21
teannes, like the Oracle at Delphos. What
». blind dotage and shamelesse impudence
is in these men, who pretend to know more
than saints and angels? Can they read
other men's fates by those glorious charac-
ters the starres, being ignorant of their
owneP Qui sibi nescius, cui prsescius?
Thracias the sooth-sayer, in the nine years
drought of Egypt, came to Jiusiris the
Tyrant and told him that Jupiter's wrath
might bee expiated by sacrificing the
blood of a stranger : the Tyrant asked him
whether he was a stranger : he told him
he was,
" Thou, quoth Busiris, shalt that
stranger bee.
Whose blood shall wet our soyle by
Destinie."
If all were served so, we should have none
that would relye so confidently on the fals-
hood of their Ephemerides, and in some
manner shake off all divine providence,
making themselves equal to God, between
whom and man the greatest difference is
taken away, if man should foreknow
future events. — Browne's Map of the
Microcosme, 1646, sign. D 8 verso. Sir
Aston Cokain, in his Poems, 1658, has a
quip for the astrologers :
To Astrologers.
Your Industry to you the Art hath given
To have great knowledge in th' outside of
Heaven :
Beware lest you abuse that Art, and sin.
And therfore never visit it within."
The quack astrologer has been thus por-
trayed : "First, he gravely inquires the
business, and by subtle questions pumps
out certain particulars which he treasures
up in his memory ; next, he consults his
old rusty clock, which has got a trick of
lying as fast as its master, and amuses you
for a quarter of an hour with scrawling
out the all-revealing figure, and placing
the planets in their respective pues ; all
which being dispatch'd you must lay down
your money on his book, as you do the
wedding fees to the parson at the delivery
of the ring ; for 'tis a fundamental axiome
in his art, that, without crossing his hand
with silver no scheme can be radical : then
he begins to tell you back your own tale in
other language, and you take that for
divination which is but repetition. . His
groundless guesses he calls resolves, and
compels the stars (like Knights o' th' Post)
to depose things they know no more than
the man i' the moon : as if Hell were ac-
cessory to all the cheating tricks Hell in-
spires him with. . . . He impairs God's
universal monarchy, by making the stars
sole keepers of the liberties of the sublu-
nary world, and, not content they should
domineer over naturals, will needs pro-
mote their tyranny in things artificial,
too, asserting that all manufactures re-
ceive good or ill fortunes and qualities
from some particular radix, and therefore
elects a time for stuing of pruins, and
chuses a pisspot by its horoscope. Nothing
pusles him more than fatal necessity : he
is loth to deny it, yet dares not justify it,
and therefore prudently banishes it from
his theory, but hugs it in his practice, yet
knows not how to avoid the horns of that
excellent dilemma, propounded by a most
ingenious modern Poet :
"If fate be not, how shall we ought
fore-see.
Or how shall we avoid it, if it be?
If by free-will in our own paths we move.
How are we bounded by decrees
above?'"
— Character of a Quack .Istrologer. 1675.
He, we are told, ' offers, for five pieces, to
give you home with you a talisman against
Mies ; a sigil to make you fortunate at
gaming ; and a spell that shall as cer-
tainly preserve you from being rob'd for
the future ; a sympathetical powder for
the violent pains of the toothache." Ibid.
sign. C. verso. Some years ago, a periodi-
cal entitled The Astrologer was set up in
London, for the purpose of casting the
horoscopes of correspondents, and furnish-
ing intelligence connected with astrology.
Its success was great ; but in fact that
very success it was, which killed it. The
pressure of applicants was so enormous, it
is said, that the post brought the letters
for the editor in sacks, and the undertak-
ing had to be given up. It is diffiuclt to say
when the belief in divination by the stars
will be extinguished or expire : at present
that belief is entertained by a numerous
body of people^ educated and uneducated,
whose enthusiasm and credulity remain
unabated. Henry, speaking of astrology,
tells us, "Nor did this passion for pene-
trating into futurity prevail only among
the common people, but also among per-
sons of the nigliest rank and greatest
learning. All our kings, and many
of our earls and great barons had
their astrologers, who resided in their
families, and were consulted by them in
all undertakings of great importance. Of
this," he says, " we meet with a very curi-
ous example in the account given by
Matthew Paris of the marriage of Frede-
rick Emperor of Germany and Isabella sis-
ter of Henry III. a.d. 1235. The great
man kept these to cast the horoscopes of his
children, discover the success of his de-
signs, and the public events that were to
happen." "Their predictions," he adds,
" were couched in very general and artful
terms." — History of Great Britain, iii.,
515, and iv., 577. " Nocte vero prima qua
concubit Imperator cum ea, noluit earn
carnaliter cognoscere, donee competens
hora ab astrologis ei nunciaretur." M.
22
NATIONAL FAITHS
Paris, p. 285, ad ann. 1235. Bishop Hall
" Thou damned mock-art, and thou brain-
sick tale
Of old astrologie " —
" Some doting gossip 'mongst the Chaldee
wives
Did to the credulous world thee first
derive :
And superstition nurs'd thee ever sence,
And publisht in profounder arts pretence :
That now, who pares his nailes, or libs his
swine.
But he must first take counsell of the
signe."
— Virgidemiarum, lib., ii., sat. 7. As-
trology is ridiculed in a masterly manner
in King Lear, 1608. Mason mentions in
his list of the then prevailing supersti-
tions : "erecting of a figure to tell of
stolne goods. Philip Henslowe has a
receipt " To know wher a thinge is that
is stolne : — Take vergine waxe and write
upon yt ^ Jasper ^ Melchisor <J« Bal-
thasar ^ and put yt under his head to
whome the good partayneth, and he
shall knowe in his sleaj)e wher the
thinge is become." — Diary, ed.. 184:5.
Johnson, speaking of Hudibras, says :
" Astrology, however, against which
so much of the satire is directed,
was not more the folly of the
Puritans than of others. It had at that
time a verj; extensive dominion. Its pre-
dictions raised hopes and fears in minds
which ought to have rejected it with con-
tempt. In hazardous undertakings care
was taken to begin under the influence
of a propitious planet ; and, when the
King was prisoner in Carisbrook Castle an
astrologer was consulted as to what hour
would be found most favourable to an
escape." " Astrology," says " a person
of honour," " imagines to read in the con-
stellations, as in a large book, every thing
that shall come to pass here below, and
figuring to itself admirable rencounters
from the aspects and conjunctions of the
planets, it draws from thence conse-
quences as remote from truth as the stars
themselves are from the earth. I confess
I have ever esteemed this science vain and
ridiculous ; for indeed it must be either
true or false ; if true, that which it pre-
dicts is infallible and inevitable, and con-
sequently unuseful to be foreknown. But.
if it is false, as it may easily be evinced
to be, would not a man of sense be blamed
to apply his mind to and lose his time
in, the study thergof ? It ought to be the
occupation of a shallow Braine, that feeds
itself with chimerical fancies, or of an
impostor who makes a mystery of every
thing which he understands not, for to
deceive women and credulous people. —
Courtier's Calling, 1675, p. 241. Agrippa
exposes astrology as the mother of heresy,
and adds : " Besides this same fortune-
telling astrology not only the best of
moral philosophers explode, but also
Moses, Isaias, Job, Jeremiah, and all the
other prophets of the ancient law ; and
among the Catholick writers, 8t. Austin
condemns it to be utterly expelled and
banish'd out of the territories of Chris-
tianity. St. Hierome argues the same to
be a kind of idolatry. Basil and Cyprian
laugh at it as most contemptible. Chry-
scstome, Eusebius, and Lactantius utterly
condemn it. Gregorj;, Ambrose, and Se-
verianus inveigh against it. The Council
of Toledo utterly abandon and prohibit it.
In the Synod of Martinus and by Gregory
the younger and Alexander III. it
was anathematized and punished by the
civil laws of the Emperors. Among the
ancient Romans it was prohibited by
Tiberius, Vitellius, Diocletian, Constan-
tine, Gratian, Valentinian, and Theodo-
sius, ejected also, and punish'd. By Jus-
tinian made a capital crime, as may ap-
pear in his Codex." — Vanity of Sciences,
p 98. He pleasantly observes of astrolo-
gers, that "^undertaking to tell all people
most obscure and hidden secrets abroad,
they at the same time know not what hap-
pens in their own houses and in their own
chambers. Even such an astrologer as
Henry More laught at them in his epi-
gram:
" The Stars, ethereal bard, to thee shine
clear,
And all our future fates thou mak'st
appear.
But that thy wife is common all men know.
Yet what all see, theres not a star doth
show.
Saturn is bliude, or some long journey
gone.
Not able to discern an infant from a stone.
The moon is fair, and as she's fair she's
chast.
And wont behold thy wife so leudly em-
brac't,
Europa Jove, Mars Venus, she Mars
courts.
With Daphne Sol, with Hirce Hermes
sports.
Thus while the stars their wanton love
pursue.
No wonder. Cuckold, they'll not tell thee
true."
It appears that figures were often erected
concerning the voyages of ships from Lon-
don to Newcastle, &c. — Gadbury's Nauti-
cum Astrologicum, 1710, pp. 93, 123, &c.
We are told in one place fliat the predic-
tion was verified; the ship, though not
lost, had been in great danger thereof,
having unhappily run aground at New-
castle, sprung a shroud, and wholly lost
her keel. In another, there is a figure
given of a ship that set sail from London
AND POPULAR CUSTOMS.
23
towards Newcastle, Aug. 27, 11 p.m., 1669.
This proved a fortunate voyage. " As in-
deed,^' saith Gadbury, " under so auspici-
ous a position of Heaven it had been
strange if she had missed so to have done ;
for herein you see Jupiter in the ascen-
dant in sextile aspect of the sun ; and the
moon, who is Lady of the Horoscope, and
Governess of the Hour in which she
weighed anchor, is applying ad Trinum
Veneris. She returned to London again
very well laden, in three weeks time, to
the great content as well as advantage of
the owner." I have to observe here that
the shipowners in the Newcastle trade are
now much wiser than to throw away
money on such fooleries, and, with much
greater propriety, when things augur ill,
apply to the assurance office, in prefer-
ence to that of the diviner or fortune-
teller.
Dallaway tells us that astrology was
a favourite folly with the Turks.
" TJlugh-bey," he says, "amongst very
numerous treatises is most esteemed. He
remarks the 13tK, 14th, and 15th of each
month as the most fortunate ; the Ruz-
nameh has likewise its three unlucky days,
to which little attention is paid by the
better sort. The Sultan retains his chief
astrologer, who is consulted by the Coun-
cil on state emergencies. When the treaty
of peace was signed at Kainargi in 1774,
he was directed to name the hour most
propititous for that ceremony. The Vi-
zier's Court swarms with such impostors
It was asserted that they foretold the
great fire at Constantinople in 1782.
There was likewise an insurrection of the
janissaries which they did not foretel, but
their credit was saved by the same word
bearing two interpretations of Insurrec-
tion and Fire. It may now be considered
rather as a state expedient to consult the
astrologer, that the enthusiasm of the
army may be fed and subordination main-
tained by the prognostication of victory. —
Tour to Constantinople, p. 390.
There are even literary gentlemen
who seeks counsel of their astrologer
before they undertake a new ven-
ture, and when they desire to know
the most propitious time for publica-
tion. A lady informed the present
writer that, before she was married,
she consulted Professor AVilson, ot
the Caledonian Road, who asked her the
hour of her birth and other questions,
and after elaborate calculations men-
tioned certain circumstances which
■were untrue. He then made a second
experiment, placing her nativity half
,an hour later, and then related some
matters which had really occurred to
.her. and others which had not, and never
did — particularly, that she would have
plenty of money.
Astrology, Judicial, or Astro-
nomy. — ^In "Dives and Pauper," 1493,
Signat. E 2, we meet with the following:
" Or take hede to the Judicial of Astron-
omy — or dyvyno a mans lyf or deth by
nombres and by the Spere of Pyctagorus,
or make any dyvyning therby, or by Son-
guary or Sompnarye, the Boke of Dremes,
or by the boke that is clepid the Apostles
lottis." The author adds: "And alle
that use any manner wichecraft or any
misbileve, that all suche forsaken the feyth
of holy Churche and their Cristendome,
and iDicome Goddes enmyes and greve God
full grevously and falle into dampnacion
withouten ende, but they amende theyra
the soner." Zouch says, mentioning
Queen Mary's reign : " Judicial astrology
was much in use lon^ after this time. Its
predictions were received with reverential
awe : and men, even of the most enlight-
ened understandings, were inclined to be-
lieve that the conjunctions and opposi-
tions of the planets had no little influence
in the affairs of the world. Even the ex-
cellent Joseph Mede disdained not to
apply himself to the study of astrology." —
Ed. of Walton's Lives, 1796, p. 131.
Auctions. — The earliest Roman auc-
tions were held suh hasid, to indicate that
the proceeding were carried on under
public or official authority. — Smith's
Diet, of Gr. and Bom. Antiq. 2nd ed., v.
Hasta. During the middle ages, and down
to comparatively modern times, the auc-
tioneer continued to be known as the suh-
hastator, and an auction as the Asta.
— Lacroix, Moeurs et TJsaoes. 1872. p. 337.
But the trumpet and bell also came into
use, as well as the crier. At Venice, in
the fourteenth century, we find the bell
and the cry (campanella and incanto), and
there it was said that a sale was held by
the bell, as in England in the 17th cen-
tury the parallel expression was "to sell
at the candle." Among the Anglo-Sax-
ons time-candles appear to have been
known. The Venetians, in the case at all
events of official or Government sales, re-
quired guarantees for the payment of the
money offered by the highest bidder. —
Hazlitt's Venetian Sepvhlic, 1900, ii., p.
355. The svstem of selling by inch of
candle is still retained at Broadway, Dor-
setshire, when the annual lease of a
meadow is sold in this way. The biddings
started at £3. and the candle expired at
£8 4s. Od.— Daily Mail, Jan. 10. 1903.
Comp. Davis, Suppl. Glossary, 1881, p.
100. A Dutch Auction has become a
mere phrase rather than an usage. It sig-
nifies the practice of quoting an upset
price, and descending by bids, until a
customer occurs, whose maximum has been
reached.
Augrim Stones. — Counters form-
erly used in arithmetic. See Halliwell in v.
24
NATIONAL FAITHS
Avenor. — From Fr. avoine, the per-
son who, in great towns, formerly had the
superintendence of the horse-meat. See
Halliwell in v.
Babies in the Eyes.. See Nares,
Glossary, 1859, in v. In Braithwaite's
" Two Lancashire Lovers," 1640, p. 19, in
Camillus' speech to Doriclea, in the Lan-
cashire dialect, he tells her, in order to
gain her affections, ' ' We han store of
goodly cattell; my mother, though shee
bee a vixon, shee will blenke blithly on
you for my cause ; and we will ga to the
dawnes and slubber up a sillibub ; and I
will looke babbies in your eyes, and. picke
silly-comes out of your toes : and we will
han a whiskin at every rush-bearing, a
wassel cup at Yule, a seed-cake at Fastens,
and a lusty cheese-cake at our sheepe-
wash; and will not aw this done bravely,
Jantle woman ?" In her answer to this
clown's addresses, she observes, among
other passages, " What know you but I
may prove untoward, and that will bring
your mother to her grave ; malce you,
pretty babe, put finger ith' eye, and turne
the door guite off the hinges." The above
romance is said to have been founded on a
true history ; the costume appears to be
very accurate and appropriate.
Bachelor's Buttons. — There is a
rustic species of divination by bachelor's
buttons, a plant so called. There was an
ancient custom, says Grey, amongst the
country fellows, of trying whether they
should succeed with their mistresses by
carrying the bachelor's buttons, a plant of
the lychnis kind, whose flowers resemble
also a button in form, in their pockets :
and they judged of their good or bad suc-
cess by their growing or not growing there.
Notes on Shakespear, i., 108. Bachelor's
buttons are described as having been worn
also by the young women, and that too
under their aprons. " Thereby I saw the
batchelors butons, whose vertue is to make
wanton maidens weepe, when they have
worne it forty weekes under their aporns
for a favour." — Greene's Quip, 1592, re-
print Collier, p. 10.
Backg^ammon. — See Tables.
Bads^r-in-the-Bas'. — In the
tale of Pwyll Prince of Dyved, in the
Mabinogion, an account is furnished of
the alleged circumstances under which
this game was first played, where Rhian-
iion persuades Gnawl, the son of Olud, to
put his feet into the bag to tread down the
food within, and he finds himself over-
head in it, whereupon all present kicked
the bag with their foot, or struck it with a
staff. Every one as he came in asked,
" What game are you playing at thus?"
"The game of Badger-in-the Bag," said
they. And then was the game of Badger-
in-the-Bag first played ." Ed. 1877, p.
350.
Bads^er-the-Bear. — A rough game
played by boys, and described by Halliwell
in V.
Bagatelle. — A well-known game
played with one black and eight coloured
or white balls, and a cue and mallet^ and
somewhat following the lines of billiards,
but without pockets in the table. It is.
said to have been well established in 1827.
Its origin is uncertain, but it is said not
to be I'rench, although the name is so. It
is played with variations.
Baker's Clem.. — ^At Cambridge the-
bakers have an annual supper, which is
called "The Bakers' Clem." A corres-
pondent of "Notes and Queries" (Cuth-
bert Bede) testifies to its celebration ia
1863.
Baker's Dozen. — Originally a.
Devil's Dozen. Comp. Nares, Glossary,.
1859, in v., and see Numbers.
Ballad • Monger. — Braithwaite,.
describing a ballad-monger, in his Whini-
zies, 1631, writes : By this time they
(his ballads) are cashiered the City, and,
must now ride poast for the countrey :
where they are no lesse admir'd than a.
gyant in a pageant : till at last they grow
so common there too, as every poore milk-
maid can chant and chirpe it under her
cow, which she useth as an harmlesse-
charme to make her let downe her milke."
Bail-Money. — See Nuptial Usages.
Bali. — In the Odyssey, Nausicaa,.
daughter of the King of Phosacia, is re-
E resented playing at this game with her
andmaidens ; and there are Greek coins
where a girl is seen engaged in the same
sport. At a period posterior to Homer, it
was known as Phoeninda. Sophocles the-
tiagedian, in his play of Nausicaa, dis-
tinguished himself in the performance by
his skill at the game. Playing at ball, as.
early as the fourteenth century, is de-
nounced by a bishop of London as one of
the ways in which the precincts of St>
Paul's Church, London, were then dese-
crated (1385) ; and this disorderly and
licentious condition of affairs continued
during centuries. There used to be a
practice of rolling a ball down the table'
after dinner ; it is thought that this was,
when a match had been recently played,
where the ball was used, and the victori-
ous party, to whom it belonged, thus ex-
hibited it as a trophy.
Balloon. — This was played with an
inflated ball of leather, which was struck
by the arm, the latter being protected by
a bracer of wood. In "Eastward Hoe,"
1605, Sir Pretonel Plash is represented as
having a match at balloon with my lord
Wliackham for four crowns. Donne also
mentions it :
" 'Tis ten a clock and past; all whom the
mues,
Baloun, tennis, diet, or the stewes
AND POPULAR CUSTOMS.
25
Had all the morning held, now the second
Time made ready, that day, in flocks are
found."
And in a writer of somewhat later date
it is coupled with several other diversions
of the period: "also Riding the Great
Horse, Running at a ring. Tilts and Tour-
naments, are noble exercises as well as
healthy, and becoming his (the gentle-
man's) grandeur. In like manner, Balon,
Quintan, Stop-Ball, Pitching of a Bar,
Casting of a Weight, are healthy and laud-
able." — • The Gentleman's Companion,
1676, p. 136-7. Randolph, in his eclogue
on the revival of the Cotswold Games by
Dover, seems to speak of balloon as a sort
of football. The whole passage is curious :
" Colin, I once the famous Spain did see,
A nation famous for her gravity.
Yet there a hundred knights on warlike
steeds
Did skirmish out a fight arm'd but with
reeds ;
At which a thousand ladies' eyes did gaze,
Yet 'twas no better than our prison-base.
What is the barriers but a worthy way
Of our more downright sport, the cudgel-
play?
—Works, 1875, 621.
Balls, Three.— The three blue balls
prefixed to the doors and windows of
pawnbrokers' shops, (by the vulgar hum-
orously enough said to indicate that it is
two to one that the things pledged are
ever redeemed) were is reality the arms of
the Medici family, a branch of whom, with
many other Lombard houses, settled in
London at an early date, and concen-
trated themselves chiefly in a quarter
which was called after them Lombard
street. But in the Medici cognizance
there are six balls. On a Brabantine coin
anterior to the rise of the Medici appear
nine balls.
Bal lock.— See Halliwell in v.
Bally- bleeze. — Speaking of the
Cleveland word Bally-bleeze (a bonfire),
in his Glossary of that dialect, 1868. Mr.
Atkinson remarks : "It need scarcely be
added that any assumption of an etymo-
logical connection between the name Baal
and this word bally-bleeze must be ground-
less. Even in the Gaelic form haltein,
while tein is eqxiivalent to our bleeze, Dan.
hlysse, Sw. hlosse, &c., I doubt if Oal be
radically distinct from E. bale, Sw. bal,
&c. In other words, I do not for a moment
suppose the worship of Baal, any more
than that of Balder, or Apollo, or Phoe-
bus, considered as persons with distinct
ethnic names, was intended in these bale-
fires. It was the worship of the Sun-god
simply, and his name not even hinted at
in that of the fire-rites involved."
Banbury Cross — Halliwell, in his
Nursery Rhymes, prints two versions of
" Ride a Cock-horse," but does not give
the following, which was often repeated to
the present Editor, while he was on his
nurse's or mother's knee, with an action
suited to the words :
' Ride a cock-horse
To Banbury-Cross,
To see an old woman
Ride on a white horse.
Rings on her fingers.
And bells on her toes.
And she shall have music
Wherever she goes."
Which appears to indicate some custom in
cidental to Banbury Mop or Michaelmas
Statute Fair, where perhaps some female
character on horsebacK was one of the per-
formers in a procession or sport. The sug-
gestion is offered, that there was some
local imitation of the Godiva pageant.
Banks's Horse. — See Halliwell in
V. At Hereford Midsummer Fair, in 1640,
there was, it seems, a fellow, a second
Bankes, who exhibited a dancing horse ;
for in the account book of Mrs. Joyce
Jeffries under this year occurs a payment
to him. — Archceotogia, xxxvii.
Banns. — The following account of
this subject is derived from the informa-
tion of my friend Mr. Yeowell : Notes and
Queries, 4th S. i., 149-50. "We learn
from TertuUian, Ad Vxorem, De Pudici-
tia, c. 4, that the Church, in the primitive
ages, was forewarned of marriages. The
earliest existing canonical enactment on
the subject, in the English Church, is that
in the 11th canon of the synod of West-
minster or London, a.d. VMO, which en-
acts that ' no marriage shall be contracted
without banns thrice pviblished in the
church, unless by the special authority of
the bishop.' Wilkins' Concilia, i., 507.
It is supposed by some that the practice
was introduced into France as early as the
ninth century ; and it is certain that Odo,
Bishop of Paris, ordered it in 1176. The
council of Lateran, in 1215, prescribed it
to the whole Latin Church. Before pub-
lishing the banns, it was the custom for
the curate anciently to affiance the two
persons to be married in the name of the
Blessed Trinity ; and the banus were some-
times published at vespers, as well as dur-
ing the time of mass. In the early ballad
of liobin Hood and Alhn a Dale we have a
curious reference to the banns, where the
bishop says, in answer to Robin :
" That shall not be, the bishop he said :
For thy word shall not stand ;
They shall be three times askt in tlie
chuich.
As the law is of our land."
Banyan Day..— See Davis, Siippl.
Glossary, 1881, in v.
Barbara, St.— (December 4). Al-
though Nicholas, in his ' ' Chronology of
26
NATIONAL FAITHS
History," on the authority of Arundel
MS. 155, seems to indicate the existence
of two saints of this name, I doubt if he
is not in the present case making two per-
sons out of one, and if St. Barbara of
Heliopolis in Egypt, who is mentioned in
the " Anniversary Calendar " as mar-
tyred in A.D. 306, and whose life is in the
" Golden Legend," as well as in a sepa-
rate biography printed by Julian Notary
in 1518, where she is styled virgin and
martyr, is not, in reality, the only cano-
nized lady of this name. It was formerly
the usage at York to preach a sermon in
St. William's Chapel on St. Barbara's
Day, and Davies, m his " Extracts from
the Municipal Records of York," 1843,
jiientions a payment of two shillings to a
Bachelor of Divinity for this purpose in 18
Edw. IV. "In time of thunder," re-
marks Aubrey (1678), "they invoke St.
Barbara. So Chaucer, speaking of the
great hostess, says that her guests would
cry St. Barbara, when she let off her gun."
Barbers. — The sign of a barber's
shop being singular, has attracted much
notice. It is generally distinguished by
a long pole, with coloured bandages de-
picted on it, instead of a sign. The true
intention or that partjr-coloured staff, it
is explained correctly in the " Antiqua-
lian Repertory, was to shew that the
master of the shop practiced surgery, and
could breathe a vein as well as mow a
beard : such a staff being to this day, by
every village practitioner, put into the
hand of a patient undergoing the opera-
tions of phlebotomy. The white band,
which encompasses the staff, was meant to
represent the fillet thus elegantly twined
about it. In confirmation of this opinion
the reader may be referred to the cut of
the barber's shop in Oomenii " Orbis pic-
tus," where the patient under phlebotomy
is represented with a pole or staff in his
hand. And that this is a very ancient
practice appears from an illumination in
a missal of the time of Edward I. I find
the following odd passage in Gayton :
"The barber hath a long pole elevated;
and at the end of it a labell, wherein is in a
fair text hand written this word Money.
Now the pole signifies itself, which joined
to the written word makes Pole-money.
There's the rebus, that Cut-bert is no-
body without Pole-money. — Festivous
Notes, 1654, p. 111. Lord Thurlow in
his speech for postponing the farther read-
ing of the Surgeons' Incorporation Bill,
July 17th, 1797, to that day three months,
in the House of Peers, stated " that by a
statute still in force, the barbers and sur-
geons were each to use a pole. The bar-
bers were to have theirs blue and white,
striped, with no other appendage ; but
the surgeons', which was the same in other
respects, was likewise to have a ga!ley-pot
and a red rag to denote the particular
nature of their vocation."
Stephanus ridicules the " gr9SS0 ig-
norance" of the barbers: "This puts
me in minde of a barber who after
he had cupped me (as the physician
had prescribed) to turn away a catarrhe,
asked me if I would be sacrificed.
Sacrificed? said I. Did the Phisi-
tion tell you any such thing? No
(quoth he) but I have sacrificed many, who
have bene the better for it. Then musing
a little with myself I told him. Surely, Sir.
you mistake yourself, you mean scarified.
O Sir, by jfour favour (quoth he) I have
ever heard it called sacrificing, and as for
scarifying I never heard of it before. In
a word I could by no means perswade him,
but that it was the barber's office to sacri-
fice men. Since which time I never saw
any man in a barber's hands, but that
sacrificing barber came to my mind." —
World of Wonders, transl. by R. C, 1607,
p. 125. Rowlands, in his "Pair of Spy-
Knaues," 1619, describes the humours of
" A Fanatical Knaue," and pictures him
giving directions to his servant :
" First to my barber, at his bason signe.
Bid him be heere to-morrow about
nine."
As to the barber's chair and basin, see
Nares, Olossary, 1859, in v., and under
Basin, where it is shown that barbers'
basins were hired by the mob, when any
infamous person was carted, in order, by
beating them ahead of the procession, to
draw the attention of spectators. " The
Barbers' Chaire," says Gabriel Harvey, in
the Trimming of Thomas Nash, 1597, " is
the verie Roy all-Exchange of newes, bar-
bers the head of all trades." He adds, a
little farther on: "if they be happie,
whom pleasure, profit, and honor make
attaine to happiness. ... if at home and
happie, then barbers with great facilitie
at worke, they are in pleasing conference ;
if idle, they pass that time in life-delight-
ing musique." The beating down the bar-
bers' basins on Shrove Tuesday, I have
not found elsewhere than in Fennor's Pas-
qvils Palinodia, 1619 : —
' ' It was the day of all deys in the yeare,
That unto Bacchus hath his dedication,
When mad-brained prentices, that no men
feare,
O'erthrow the dens of bawdie recrea-
tion :
When tylors, cobblers, plaist'rers, smiths,
and masons
And every rogue will beat down Barbers'
basons.
Whereat Don Constable in wrath appeares.
And runs away with his stout halbar-
diers.
AND POPULAR CUSTOMS.
" It was the day whereon both rich and
poore
Are chiefly feasted with the self-same
dish,
When every paunch, till it can hold no
more,
Is fritter-fill'd, as well as heart can wish ;
And every man and maide doe take their
turne,
And tosse their pancakes up for feare they
burne,
And all the kitchen doth with laughter
sound,
To see the pancakes fall upon the ground.
"It was the day when every kitchen
reekes.
And liungry bellies keepe a Jubile,
When flesh doth bid adieu for divers
weekes.
And leaves old ling to be his deputie.
It was the day when PuUen goe to block.
And every spit is fiU'd with bellie timber,
AVhen cocks are cudgel'd down with many
a knock,
And hens are thrasht to make them
short and tender ;
When country wenches play with stoole
and ball,
And run at barly breake untill they fall."
The subsequent is from Greene's "Quip
for an upstart Courtier," 1592 : " Barber,
. . . when you come to poore Oloth-
bieeches, you either cut his beard at your
own pleasure, or else, in disdaine, aske
him if he will be trimd with Christs cut,
round like the half of a Holland cheese,
mocking both Christ and us." In " Wits,
Fits, and Francis," 1595, we read: "A
gentleman gave a gentlewoman a fine
twisted bracelet of silke and golde, and
seeing it the next day upon another gentle-
womans wrist, said it was like a Barber's
girdle soon slipt from one side to
another." Steevens remarks: " It was
formerly part of a barber's occupa-
tion to pick the teeth and ears. So
i.i the " Trimming of Thomas Nashe,
Gentleman," 1597, Gabriel Harvey
says to his antagonist^ who taunted
him (Harvey) with being the son of
a barber: "for thoughe (as I am a
ciiurgian) I could pick your teeth for the
other stinkinge breath, yet this I durst
not meddle with " ; and in Herod and
Antipater " 1622, Tryphon the barber
enters with a case of instruments, to each
of which he addresses himself separately :
"Toothpick, dear tooth-pick: ear-pick,
both of you
Have been her sweet companions ! " &c.
Austin, in his poem entitled Urania, 1629,
seems to suggest that barbers sold books —
at all events popular ones ; for, speaking
<rf a volume of amatory or satirical pro-
ductions, he writes that in either case :
27
— this would take,
each Barbours shop
Eu'n like Tobacco,
would make
A sale of it ."
Gay, in his fable of the goat without a
beard, thus describes a barber's shop :
"His pole with pewter basons hung
Black rotten teeth in order strung,
Rang'd cups, that in the window stood,
Lin'd with red rags to look like blood.
Did well his threefold trade explain,
W^ho shav'd, drew teeth, and breath'd a
vein."
In the British Apollo, 1708, there is a
solution of the custom of combining the
two trades of barber and surgeon, which
has, perhaps, more humour than weight :
"In antient Rome, when men lov'd
fighting,
And wounds and scars took much de-
light in,
Man-menders then had noble pay.
Which we call surgeons to this day.
'Twas order'd that a huge long pole.
With bason deok'd, should grace the hole
To guide the wounded, who unlopt
Could walk, on stumps the others hopt : —
But, when they ended all their wars.
And men grew out of love with scars.
Their trade decaying ; to keep swimming.
They joyn'd the other trade of trimming;
And on their poles to publish either
Thus twisted both their trades together."'
In the North of England, within living
memory, the two callings of barber and
bookseller were occasionally united. Al-
though it does not strictly belong to the
province of popular antiquities, it may be
useful to refer to the paper in Pegge's
Cvrialia, 1818. "on the Barber for the
King's most High and Dread Person."
There used to be in barbers' shops, hung
up against the wall, a thrift-box, into
which each customer was supposed to put
a trifle. Comp. Curfew.
Ba.rg'uest, The or Great Dosr-
flend. — In Beaumont and Fletcher's
Thierry and Theodoret, i., 1, we have: —
" Let night-dogs tear me.
And goblins ride me in my sleep to jelly,
Ere I forsake my sphere."
In the North of England ghost is pro-
nounced " guest." This appears to be an
oflFshoot or side-growth of the Nature-cult
prevalent among the Romans, and after
them among the Spaniards (Current
Notes, August, 1856, p. 72), and the word
barguest is evidently synonymous with the
Celtic baarge, which is still used for a sow
(the Roman numen porcinum), by the
peasantry of Exmoor. The streets of New-
castle-upon-Tyne were formerly, accord-
ing to vulgar tradition, haunted by a
nightly guest, which appeared in the
28
NATIONAL FAI'IHS
■hape of a mastiS dog, &o., and ferri
lied such as were afraid of shadows.
This word is a corruptioD of the Anglo-
S^axon Tan, spiritus, anima. Brand heard,
when a boy, many stories concerning it.
The bar-guest is the " Bongeur d'Os " of
Norman folk-lore, and the boggart of Lan-
cashire, both great dog-spirits, which
Erowl about in the night time, dragging
eavy chains behind them. The authors
of "Lancashire Folk Lore," 1867, say:
" Near Blakeley, in Lancashire, is a
romantic spot, still known as the ' Bog-
gart Hole,' the position of which may seem
to militate somewhat against Drake's ety-
mology of Barguest — burh, a town, and
gast, a ghost, that is, a spirit haunting
towns. The fact is, however, that this
derivation is not at all likely to be correct
on other grounds, for the Lancashire and
Yorkshire boggart or barguest was, from
all the evidence wo have, an ubiquitous
goblin, who did not restrict himself to any
particular localities." The appearance
of the barguest is still considered in Lan-
cashire a " certain death sign," and " has
obtained the local names of Trash and
Skriker," say the authors of " Lancashire
Folk Lore." This dog-spirit may be the
malignant influence referred to under the
name of Fray-bug, in a curious extract
from a letter of Master Saunders to his
wife, 1.55.5, TJrinted in the "Dialect of
Craven," 1828. Under the name of boggle
this incubus or spirit is introduced into
the " Fly ting Betwixt Montgomery and
Polwart," written about lo80. Sir Pa-
trick Hume of Polwart is made to say
to Montgomery :
" Leaue boggles, brownies, gyr-carliiigs,
and gaists ;
Dastard, thou dafies, that with such
divilrie mels."
Perhaps the Cleveland beeagle fa
scarecrow), the Whitby beagle (the
same), and the other Yorkshire foi'ms
boggle, bogle, or bogill (same as bogie?)
hoc, beggar, hull heggar, are merely
varieties of the boggart or barguest.
Gibbon says, in reference to Hun-
niades. Regent of Hungary, 1441-52, " By
the Turks, who employed his name to
frighten their perverse children, he was
constantly denominated Jancus-Lam, or
the Wicked. See farther, Lucas, Studies
in Nidderdale, pp. 145, et segq; and Davis,
Svppl. Glossary. 1881, p. 39, and comp.
Bichard Coeur de Lion.
Barley-break. — Jamieson, in his
" Etymological Dictionary," calls this " A
game generally played by young people in
a corn-yard. Hence called Barlabraeks
about the stacks, S. B." (i.e. in the North
of Scotland.) " One stack is fixed on as
the dule or goal ; and one person is ap-
pointed to catch the rest of the company
who run out from the dule. He does not
leave it till they are all out of his sight.
Then he sets off to catch them. Any one,
who is taken, cannot run out again with
his former associates, being accounted a
prisoner, but is obliged to assist his cap-
tor in pursuing the rest. When all are
taken, the game is finished ; and he, who.
was first taken, is bound to act as catcher
in the next game. This innocent sport
seems to be almost entirely forgotten in
the South of S. It is also falling into desue-
tude in the North." The following de-
scription of Barley Break, written by Sir
I'hilip Sidney, is taken from the Song of
Lamon in the " Arcadia," where he re-
lates the passion of Claius and Strephori
for the beautiful L'rania, and shews the
English practice: —
— " She went abroad, thereby,
At barley brake her sweet, swift foot to.
try.
A field they goe, where many lookers be.
*****
Then couples three be streight allotted
there,
They of both ends^ the middle two doe flie :
The two that m mid-place Hell called.
were.
Must striue with waiting foot and watch-
ing eye,
To catch of them, and them to Hell to
beare.
That they, as well as they Hell may
supplye ;
Like some which seeke to salue their
blotted name
With others blot, till all doe taste of
shame.
There may you see, soon as the middle,
two
Doe coupled towards either couple make,
They false and fearfuU do their hands
vndoe ;
Brother his brother, friend doth friend
forsake.
Heeding himselfe, cares not how Fellow
doe.
But if a stranger mutuall helpe doth take :
As periur'd cowards in aduersitie,
With sight of fe^re from friends to.
fremb'd doe flie."
Another description of the sport occurs in
Barley-hreake, or a Warning for Wantons^
1607 :
" To barley-breake they roundly then 'gan
fall :
Baimon, Euphema had unto his mate :
For by a lot he won her from them all :
Wherefore young Streton doth his fortune-
hate.
But yet ere long he ran and caught her
out,
AND POPULAR CUSTOMS.
29
And on the backe a gentle fall he gaue her.
It is a fault which iealous eyes spie out,
A maide to kisse before her iealous father.
Old Elpin smiles, but yet he frets within,
Euphema saith, she was vniusly cast,
She striues, he holds, his hand goes out,
and in :
She cries, Away, and yet she holds him
fast.
Till sentence giuen by another maid,
That she was caught, according to the law :
The voice whereof this ciuill quarrell staid,
And to his make each lusty lad 'gan draw.
Euphema now with Streton is in hell :
(For so the middle roome is alwaies cald)
He would for euer, if he might, there
dwell ;
He holds it blisse with her to be inthrald.
The other run, and in their running
change :
Streton 'gan catch, and then let goe his
hold,
l^luphema, like a Doe, doth swiftly range,
Yet taketh none, although full well she
could.
And winkes on Streton, he on her 'gan
smile.
And faine would whisper something in
her eare.
She knew his mind, and bid him vse a wile.
As she ran by him, so that none did heare.
Some other pastimes then they would
begin ;
And to locke hands one doth them all
assummon.
Varietie is good in euery thing,
Excepting onely Gods and earthly
women."
Drayton introduces fairies playing at
this:
" At barly-breake they play
Merrily all the day.
At night themselues they lay
Vpon the soft leaues — "
This was perhaps rather a stretch of poetic
licence. Suckling also has given the fol-
lowing description of this pastime with
allegorical personages :
"Love, Reason, Hate did once bespeak
Three mates to play at barley-break.
Love Folly took, and Reason Fancy ;
And Hate consorts with Pride, so dance
they ;
Love coupled last, and so it fell
That Love and Folly were in Hell.
The break; and Love would Reason
nieet,
But Hate was nimbler on her feet;
Fancy looks for Pride, and thither
Hies, and they two hug together:
Yet this new coupling still doth tell
That Love and Folly were in Hell.
The re.st do break again, and Pride
Hath now got Reason on her side;
Hate and lancy meet, and stand
Untouch'd by Love in Folly's hand ;
Polly was dull, but Love ran well,
So Love and lolly were in Hell."
BaHji-hreok is several times alluded to in
Massiiiger's Plays. The subsequent is
from Herrick, p. 34 :
" Barhj-Break ; or. Last in Hell.
AVe two are last in hell : what may we
feare
To be tormented, or kept pris'ners here :
Alas, if kissing be of plagues the worst.
We'll wish, in hell we had been last and
first."
Comp. Nares, Olossary, 1859, in v. Barli-
breah.
Barnabas, St. — In the Church-
wardens' account of St. Mary at Hill,
London, 17 and 19 Edward IV.. the follow-
ing entry occurs: "For Rose-garlondis
and woodrove garlondis on St. Barnebes'
Daye, xjd." And, under the year 1486:
" Item, for two doss' di bocse garlands for
prestos and clerks on Saynt Barnabe daye,
.is. xd." Under 1512 occurs: "Reed, of
the gadryng of the Maydens on St. Barna-
bas' Day, vi. s. viijd." And among the
disbursements of 1512 we have: "Rose-
garlands and lavender, St. Barnarbas, i.s.
vjd." In the same accounts, for 1509, i.s.
the following: " For bred, wine, and ale,
for the singers of the King's Chapel, and
for the clarks of this town, on St. Barna-
bas, i.s. iijd." CoUinson, speaking of
Glastonbury, tells us, that, "besides the
Holy Thorn, there grew in the Abbey
Church-yard, on the north side of St.
Joseph's Chapel, a miraculous walnut tree,
which never budded forth before the feast
of St. Barnabas, viz. the eleventh of June,
and on that very day shot forth leaves,
and flourished like its usual species. This
tree is gone, and in the place thereof
stands a very fine walnut tree of the com-
mon sort. It is strange to say how much
this tree was sought after by the credu-
lous ; and, though not an uncommon wal-
nut. Queen Anne, King James, and many
of the nobility of the realm, even when the
times of monkish superstition had ceased,
gave large sums of money for small cut-
tings from the original." The original
tiee was mentioned in the metrical Life of
Joseph of Arimathea, 1520 :
" Great meruaylles men may se at
Glastenbury
One of a walnot tree that there doth
stande
In the holy grounde called the semetery
Hard by ye place where Kynge Arthur
was foude
South fro losephs Chapell it is walled
in roude
30
JMAilUNAL li-AlTUa
It bereth no leaues tyll the day of Saynt
Barnabe,
And than that tree that standeth in the
grounde
Sproteth his leaues as fayre as any other
tree."
And Manningham, in his Diary, May 2,
1602, speaking of Glastonbury, says :
" There is a walnut-tree which hath no
leaues before Barnabies Day in June, and
then it beginns to bud, and after becomes
as forward as any other." The diarist
was indebted for this piece of intelligence
to a friend. According to the old style,
this was Midsummer Day, and hence came
the proverb :
" Barnaby bright, Barnaby bright
The longest day and the shortest night."
Barnaby bright is the popular name of
the lady-bird in some localities, probably
from this insect being seen more about St.
Barnabas' Day than at any other. For
two other curious particulars relative to
this day the reader may be referred to the
" Book of Days (June 11)."
Ba.rna.cles. — Suaverius refers to
barnacles in his MS. Diary (1535), giving
an account of English and Scotish
customs, &c. : There are trees (he
says) in Scotland from which birds
are produced : he is told it is un-
doubtedly true ; those birds which fall
from the trees into water become ani-
mated, but those which fall to the ground
do not ; the figures of birds are found in
the heart of the wood of the trees and on
the root ; the birds themselves (which are
very delicate eating) do not generate.
"There are." (says Gerarde, in his
"Herbal," edit. 1597, p. 1391) "in the
North parts of Scotland certaine trees,
whereon do grow shell-fishes, &c., &c.,
which, falling into the water, do become
fowls, whom we call Barnakles, in the
North of England Brant Geese, and in
Lincolnshire Tree Geese," &c. It seems
hardly conceivable that so gross an error
in natural history could so long have pre-
vailed, as that the barnacle, a well known
kind of shell-fish, which is round sticking
on the bottom of ships, should when
broken off become a species of goose. Yet
old writers of the first credit in other re-
spects have fallen into this mistaken and
ridiculous notion : and we find no less an
authority than HoHnshed gravely declar-
ing that with his own eyes he saw the
feathers of these barnacles "hang out of
the shell at least two inches."
"That Scottish barnacle, if I might
choose,
That of a worme doth waxe a winged
goose."
Hall's Virgid. iv. 2.
"- 'Like your Scotch barnacle, now
a block,
Instantly a worm, and presently a great
goose."
Marston's Malcontent , 1604.
" My meal hath done. Avoided for the
nonce ;
I wrong the devil should I lick their
bones.
That fall is his ; for when the Scots
decease,
Hell, like their nation, feeds on
barnacles.
A Scot, when from the gallows-tree got
loose.
Drops into Styx, and turns a Scotland
goose."
Cleveland's Hehel Scot, 1647.
The best account of these mythical
creatures is to be found in Drayton's
Polyolbion, Song xxvii.
Barnwell Fair— The reputation of
this Fair does not seem to have been very
good in Heywood's time, for in his " If
you know not me," &c., 1605, that writer
makes Hobson say :
"Bones a me, knave, thou'rt welcome.
What's the news
At bawdy Barnwell, and at Stourbridge
fair? "
The place was so called, savs the editor of
" England's Gazeteer," 1751, (enlarged
from Adams' "Index Villaris." 1690),
' ' from the wells of children or beams, be-
cause they used to meet here for sport on
St. John's Eve ; so that it came at last to
be what is now called Midsummer Fair."
It is to be concluded that the deplorable
fire which, in 1727, committed dreadful
havoc among the spectators at a puppet-
show in a barn, happened at this season.
The scene of one of Scogin's jests is laid
at Barnwell Fair.
Barring: Out.—See Bromfield and
Eton. But the usage does not seem to
have been limited to these places.
Bartholomevtf Baby in de-
scribing " a zealous brother," Braithwaite
says: "No season through all the yeere
accounts hee more subject to abhomina-
tion than Bartholomew f aire : their drums,
hobbihorses, rattles, babies, iewtrumps'
nay pigs and all, are wholly ludaicall."
The roasted pigs at St. Bartholomew's
lair are also noticed in "Poor Robin's
Almanack " for 1677. " Poor Robin " for
1695 has this passage : " It also tells farm-
ers what manner of wife they shall
choose, not one trickt up with ribbens and
knots like a Bartholomew Baby, for such
an one will prove a Holy-day wife, all
play and no work.
AND POPULAR CUSTOMS.
31
And he who with such kind of wife is
sped,
Better to have one made of ginger-
bread."
—Whimzies, 1631, p. 300.
In Nabbes's "Totenham Court," 1638, p.
47, is the following: " I have pack't her
up in't, like a Bartholomew-babie in a
boxe. I warrant you for hurting her."
Bartholomew, St., the
Apostle. — (August 24).
[* "Da waes fe eahtofe datg pses kalendes
Septembres, pe man au ba tid wurSati Sue
Bartholomei pass apoftoles, pa fe eadiga mer
GuSIac com to paere forefprecenan ftowe, to
Cruwlande." — Anglo-Saxon Verfton of the Life
cf St. Guthlac, ed. Goodwin, p. 22-4.]
Gough mentions an ancieut custom at
Croyland Abbey, of giving little knives to
all comers on St. Bartholomew's Day.
This abuse, he says, "was abolished by
Abbot John de Wisbech, in the time of
Edward the Fourth, exempting both the
abbot and convent from a great and need-
less expence. This custom originated in
allusion to the knife, wherewith St. Bar-
tholomew was flayed. Three of these knives
were quartered with three of the whijDS so
much used by St. Guthlac in one coat
borne by this house. Mr. Hunter had
great numbers of them, of different sizes,
found at different times in the ruins of the
abbey and in the river. We have engraved
three from drawings in the Minute Books
of the Spalding Society, in whose drawers
one is still preserved. These are adopted
as the device of a town-piece, called the
• Poores Halfepeny of Croyland,' 1670."—
History of Croyland Abbey, p. 73. In
Stephens' " Essayes and Characters,"
1615. we read : " Like a booksellers shopne
on Bartholomew Day at London : the stalls
of which are so adorn' d with Bibles and
Prayer-bookes, that almost nothing is left
within, but heathen knowledge."
Bartholomew Fair. — In a tract
entitled, "Bartholomew Faire or variety
of fancies," 1641, occurs this account :
"Bartholomew Faire begins on the twenty-
fourth day of August, and is then of so
vast an extent, that it is contained in no
less than four several parishes, namely
Christ Church, Great and Little St. Bar-
tholomewes, and St. Sepulchres. Hither
resort people of all sorts and conditions.
Christ Church cloisters are now hung full
of pictures. It is remarkable and worth
your observation to beholde and heare
the strange sights and confused noise in
the faire. Here, a knave in a fooles coate,
with a trumpet sounding, or on a drumme
beating, invites you to see his puppets ;
there, a rogue like a wild woodman, or in
an antick shape like an Incubus, desires
your company to view his motion : on the
other side, hocus pocus, with three yards
of tape, or ribbin, in's hand, showing his
art of legerdemaine, to the admiration and
astonishment of a company of cocko-
loaches. Amongst these, you shall see a
gray goose-cap, (as wise as the rest), with
a what do ye lacke, in his mouth, stand in
his boothe, shaking a rattle^ or scraping
on a fiddle, viith. which children are so-
taken, that they presentlie cry out for
these fopperies : and all these together
make such a distracted noise, that you
would thinck Babell were not comparable
to it. Here there are also your ganiesters
in action : some turning of a whimsey,
others throwing for pewter who can
quickly dissolve a round shilling into a
three halfepeny saucer. Long Lane at
this time loolis very faire, and puts out her
best cloaths, with the wrong side outward,
so turn'd for their better turning off :
and Cloth Faire is now in great request :
well fare the alehouses therein, yet better
may a man fare, (but at a dearer rate}
in the Pig-Market, alias Pasty-Nooke, or
Pye-Oorner, where pigges are al houres of
the day on the stalls piping hot, and would
cry (if they could speak), ' come eate me.'
The fat greasy hostesse in these houses in-
structs Nick Froth, her tapster, to aske
a shilling more for a pig s head of a
woman big with child, in regard of her
longing, than of another ordinary cumer.
Some of your cutpurses are in fee with
cheating costermongers, who have a trick,
now and then, to throw downe a basket jf
refuge peares, which prove choake-peares
to those that shall loose their Hats or
Cloakes in striving who shall gather
fastest.
Now farewell to the Faire : you who are
wise.
Preserve your purses, whilst you please
your eyes."
The pickpockets and cutpurses did not
spare anyone. In "A (Javeat for Cut-
purses," a ballad of the time of Charles
I., there is the following illustration :
" The players do tell you, in Bartholomew
Faire,
What secret consumptions and rascals
you are ;
For one of their actors, it seems had the
fate
By some of your trade to be ileeced of
late."
Gayton says in his Art of Longevity, 1659,
p.3:
— " (As if there were not Pigg enough)
Old Bartholomew with purgatory fire,
Destropes the Babe of many a doubtful!'
Sire."
And speaking of plums, he adds :
"If eaten as we use at Barthol'mew tid«.
Hand over head, that's without care or
guide,
There is a patient sure."
32
NATIONAL FAITHS
Pepys, under date of August 25, 1663,
says: "It seems this Lord Mayor (Sir
John Robinson) begins again an old cus-
tome, that upon the three first days >)f
Bartholomew Payre, the first, there is a
match of wrestling, which was done, and
the Lord Mayor there and the Aldermen
in Moorfields yesterday : second day,
shooting ; and to-morrow hunting. And
this oflBcer of course is to perform this cere-
mony of riding through the City. I think
"to proclaim or challenge any to shoot. It
seems that the people of the fayre cry out
upon it, as a great hindrance to them."
Sir John Bramston, in his Autohiography,
p. 315, under the date of 1688, refers to
the annual custom by which the Lord
Mayor proclaimed St. Bartholomew Fair
on that Saint's Eve, and riding past New-
gate was accustomed to receive from the
keeper or governor a cup of sack. In Wit
and Drollery, 1682, p. 227, we have:
■■' Now London Mayor, in Saddle new :
Rides into fair of Bartholomew :
He twirles his Chain, and looketh big,
As he would fright the head of Pig:
Which gaping lies on greasy stall — "
Xadies were fond of attending Bartholo-
inew Pair. In a little work printed in
1688, it is observed: "Some women are
for merry-meetings, as Bessus was for
■duck ; they are ingaged in a Circle of Idle-
ness, where they turn round for the whole
year, without the interruption of a serious
hour, they know all the players names &
are intimately acquainted with all the
booths in Bartholomew Fair. — The
T,ady's New Year's Gift, or Advice to a
Daughter, p. 187. In 1711, an attemnt
was made without success to extend the
duration of the fair to fourteen days, and
a tract was published and sneciall.v ad-
dressed by the author to the civic authori-
ties, to oppose and denounce the pro,iect.
It is said, on the authority of Mrs. Piozzi,
that, during a whole year, Andrew John-
son, the doctor's uncle, kept the ring here,
where the boxing and wrestling took place,
and was not once beaten. Perhans hig
nephew inherited from him his burly ap-
pearance. In Current Notes for Febru-
pry, 1851, are some memoranda by 'Theo-
dore Hook, from a copy of Ackerraann's
Microcosm of London, in one of which he
t'otes the occupation of the site of Bar-
tholomew Pair by Billinqsqate Market.
Charles Lamb, in one of his letters to
•Coleridge, speaks of the Wordsworths
being in town, and of his having been
their guide over the Pair, in September,
1802. Rimbault, in his " Book of Songs
pnd Ballads." 1851, has printed from rare
musical works two or three ballads illus-
trative of the old usages and scenes at
Bartholomew Pair. The entertainments
-appear, from all accounts, to have been of
the most various description, with a view,
doubtless, to the satisfaction of every
taste. The puppet-shows and drolls in-
cluded St. George and the Dragon, Guy of
Warwick, Judith and Holofernes, Robin
Hood (an opera), the Quaker's Opera,
Susanna and the Elders, Dives and Laza-
rus, Punchinello, The Devil and the Pope,
and the Whore of Babylon. The charac-
ter of the performances at Bartholomew
Fair, a little later on, seems to have been
singularly heterogeneous ; for Strutt
quotes a bill of the beginning of the eigh-
teenth century, which announces that,
" at Heatly's booth, over against the
Cross Daggers, will be presented a little
opera, called The old creation of the world,
newly reviv'd, with the addition of the
glorious battle obtained over the French
and Spaniards by his Grace the Duke of
Marlborough." During the reign of
George II., the class of entertainment
changed somewhat, if we are to judge
from the contents of the " Stroler's Pac-
quet Opened," 1741, which purports to be
a collection of the drolls played at South-
wark and other fairs at that time. These
pieces, sufficiently contemptible in their
construction, were, in most cases, formed
out of old dramas. Down to the year
1854 it was customary for the representa-
tive of the Merchant Taylors' Gild to
proceed to Cloth Fair, which immediately
joined Bartholomew Fair, and test the
measures used for selling cloth there by
the Company's silver yard. This very an-
cient practice expired with the institu-
tion. Hazlitt's Livery Companies of
Tendon, 1892, p. 280, where a facsimile of
the yard is engraved. For a more
particular account of this fair the reader
may be referred to Memoirs of Bartholo-
mew Fair, by the late Professor Morley,
8v., 1859, with illustrations by Pairholt
Also see Hone's Every Day Booh, i., 1572.
Bobin Hood and the Quaker's Opera were
printed in 1730 and 1728 respectively with
the music.
Basil.— In the second part of the
^ecrets of Alexis of Piedmont, translated
py W. AVarde, 1563, there is this entry:
To make that a woman shall eate of
nothing that is set vpon the table. "Take
a little grene Basil, & when men bring
the dishes to the table, pvt it vnderneth
them, yt the woman perceiue it not: for
men saye that she will eate of none of that
which is in the dishe where \nder the
Basill lieth." The family of aromatic
plants, so-called, has long been recognized
among the Hindoos as of virtue in pro-
tection from malaria, like the Australian
eueahptus, and from the attack of the
mosquito, and their great or sup-
posed efficacy in either case was
naturally very important in tropical
regions unprovided with other safeguards
AND POPULAR CUSTOMS.
33
from contagion with masses of decayed
animal and vegetable refuse.
Basilisk. — See Cockatrice.
Basset. — In a MS. song purporting
to proceed from a lady of honour in Queen
Flizabeth's days, the supposed speaker,
enumerating her virtues and claims to re-
spectful remembrance, says :
" I never bought cantharides.
Ingredient good in Passett,
Nor ever stript me to my stayes
To play ye Punt att Bassett."
Sir Samuel Tuke, in the Adventures of
Five Hours, 1671, an adaptation from
Calderon, speaks of the chairmen as en-
gaged a las pintas, the same game as this,
where Diego is made to say :
They are deeply engaged
A las pintas, and will not leave their
game,
They swear, for all the dons in Seville.
— Hazlitt's Dodsley, xv. 265.
Bastard. — A species of wine. Com-
pare examples from old writers in Nares,
Glossary, 1859, in v.
Bats. — Willsford supplies this item of
intelligence: "Bats, or flying mice, come
out of their holes quickly after sunset,
and sporting themselves in the open air,
premonstrates fair and calm weather."
Nature's Secrets, 1658, p. 134. Compare
Weather Omens.
Battledore or Shuttle-cock.—
It is as old as the fourteenth century.
Skelton has the expression, "Not worth
a shyttle cocke." Strutt, in his " Sports
and Pastimes, illustrates it by a draw-
ing of that period lent to him by Douce.
Manningham, in his Diary, Feb. 1602-3,
notes: "The play at shuttlecocke is be-
come soe much in request at Court, that
the making shuttlecocks is almost growne
to a trade in London." Manningham re-
lates an odd anecdote in connection about
Lady Eflingliam. Armin, in the "Two
Maids of More-Clacke," 1609, says : " To
play at shuttlecock methinkes is the game
now." It was a favourite amusement
with Prince Henry, who died in 1612. In
his " Horso Vacivse," 1646, Hall observes:
" Shittle-Cock requires a nimble armo,
with a quick and waking eye ; 'twere fit
for students, and not so vehement as that
waving of a stoole, so commended by Les-
sius." A somewhat similar amusement
is mentioned in the Journal of the Asi-
atic Society for 1835, as followed in
Bengal. The game is now known as
Battledore and Shuttlecock, and is almost
exclusively a juvenile recreation, though
it is sometimes played by grown-up per-
sons in the country on wet indoor days.
Stevenson, in his Twelve Months, 1661,
under October, says: "The Shuttle-cock
and Battledore is a good house exercise.
and occupies the Lady before she be
drest."
Battle Royal. — See Cock-Ftghting.
Bawdry.. — Wallis, in his essays on
the Privileges of the University of Ox-
ford," printed in "Collectanea Ouriosa,"
notices that by a charter of 37 Hen. VI.
the Chancellor had the power of banish-
ing to a distance of not more than ten
miles all whores, and of imprisoning them
if they returned. The subsequent ex-
tract from a proclamation of Henry VIII.,
April 13, year 37, will be thought curious :
" Furthermore his Majesty straightlie
chargeth and commandeth that all such
Householders as, under the name of
Baudes, have kept the notable and marked
Houses, and knowne Hosteries, for the
said evill disposed persons, that is to saie,
siich Householders as do inhabite the
Houses whited and painted, with Signes
on the front, for a token of the said
Houses, shal avoyd with bagge and bag-
gage, before the feast of Easter next
comyng, upon paino of like punishment,
at the Kings Majesties will and pleasure."
The punishment for this offence was ri-
ding in a cart through the parish where it
was committed, and sometimes through
the adjoining ones also, with a paper at-
tached to the back or front of the dress,
descriptive of the particulars, and a basin
ringing before them to draw the attention
of the people to their disgrace. Occa-
sionally the culprit went on horseback.
The examples given by Stowe and others
of this class of chastisement are not only
very numerous; but we cannot fail to be
struck by the great frequency of cases,
where parents were guilty of the crime
towards their own offspring, and of the
respectable position of many of those who
were implicated. The publication of the
delinquency on a sheet of paper pinned
to the person was common to many other
crimes, such as perjury, &c., but then it
seems to have been more usually fixed over
the culprit's head. In 1560-1 a woman
who had sold fish contrary to law, was led
about London on horseback by the beadle
of Bridewell with a garland on her head,
strung with these fish, and others hanging
from the saddle, both before and behind
her. In Strype's edition of Stow, 1720,
Book i. p. 258, we read, that in the year
1555, "An ill woman, who kept the Gfrey-
hound in Westminster, was carted about
the city, and the Abbot's servant (bearing
her good will) took her out of the cart, as
it seems, before she had finisht her punish-
ment, who was presently whipped at the
same cart's tail for his pains. '^ In 1556,
" were carted two men and three women.
One of these men was a bawd, for bring-
ing women to strangers. One of the
women kept the Bell in Gracechurch
34
NATIONAL FAITHS
Bull beside London-stone ; both bawds and
whores." In 1559, "The wife of Henry
Glyn, goldsmith, was carted about London
for "being bawd to her own daughter."
It is remarked with much probability fti a
Note upon Dekker's " Honest Whore,"
that it was formerly a custom for the
Peace-ofiBcers to make search after women
of ill-fame on Shrove-Tuesday, and to
conSne them during the season of Lent.
So, Sensuality says in Nabbes' masque of
" Miorocosmus," act 5: "But now wel-
come a Cart or a Shrove-Tuesday's
tragedy." Overbury, in his " Charac-
ters," speaking of " a Maquerela, in
plaine English, a bawde," says: "No-
thing daunts her so much as the approach
of Shrove-Tuesday." Ihid., speaking of " a
roaring boy," he observes, that "he is a
supervisor of brothels, and in them is a
more unlawful reformer of vice than pren-
tices on Shrove-Tuesday." In Deklier's
play of "Match Me in London," Bilbo
says, " I'll beate down the doore, and put
him in mind of Shrove-Tuesday, the fatall
day for doores to be broke open." The
punishment of people of evil fame at this
season seems to have been one of the
chief sports of the apprentices. In a
Satyre against Separatists, 1642, we read :
"-; The Prentises — for they
Who, if upon Shrove-Tuesday, or May-
Day,
Beat an old Bawd or fright poor Whores
they could,
Thought themselves greater than their
Founder Lud, . . .
They'r mounted high, contemn the humble
jplay.
Of Trap or Football on a Holiday
In Finesbury-fieldes — "
Bay - Tree. — Parkinson writes :
"The Bay-leaves are necessary both for
civil uses and for physic, yea, both for the
sick and for the sound, both for the living
and for the dead. It serveth to adorne
the House of God as well as man — to
crowne or encircle, as with a garland, the
heads of the living, and to sticke and
decke forth the bodies of the dead : so
that, from the cradle to the grave, we
have still use of it, we have still
need of it." Paradisus Terrestris,
1629, p. 426. In "A strange Meta-
morphosis of Man," &c., 1634, it is ob-
served, that " hee (the Bay) is fit for halls
and stately roomes, where if there be a
wedding kept, or such like feast, he will be
sure to take a place more eminent then
the rest. He is a notable smell-feast, and
is so good a fellow in them, that almost it
is no feast without him. He is a great
companion with the Rosemary, who is as
good a gossip in all feasts as he is a
trencher-man." Among death omens the
withering of bay trees was, according to
Shakespear, reckoned one. Thus in Rich-
ard II :
"'Tis thought the King is dead; we
will not stay.
The bay trees in our country are
all wither'd— "
L^on which Steevens observes that " Some
or these prodigies are found in Holinshed,
' In this yeare, in a manner throughout
all the realme of England, old Bale Trees
withered, &c. "' This we also learn
from Lupton, " Neyther falling syck-
nes, neyther devyll, will infest or hurt
one in that place whereas a bay
tree is. The Romaynes calle it the
Plant of the good Angell," &c. Sir
Thomas Browne observes that the
Christian custom of decking the co£Sn
with bay is a most elegant emblem. It
is said that this tree, when seemingly
dead, will revive from the root, and its
dry leaves resume their wonted verdure.
William Browne, in a sonnet to Coelia, evi-
dently .alludes to some ancient love-omen
or portent, still current in his time, in
connexion with the rind of the laurel :
" Fair Laurell, that the onelye witnes
art
To that discourse, which vnderneath thy
shade
Our grief e swolne brests did lovinglie
impart
With vowes as true as ere Religion
made :
If (forced by our sighs) the flame shall
fly
Of our kinde love, and get within thy
rind.
Be warye, gentle Baye, & shrieke not
bye,
When thou dost such vnusuall feruor
finde."
Hazlitt's edit, ii., 288.
Beadsmen.— See Blue-Gowns.
Beans, Relig^lous use of.— The
choosing of a person King or Queen by a
bean found in a piece of a divided cake,
was formerly a common Christmas gambol
at the English and Scotish Courts, and
in Ijoth English Universities. " Mos ino-
levit et viget apud plurimas nationes, ut
in profesto Epiphanise, seu trium Regum,
in quaque famifia seu alia Societate, sorte
vel alio fortuito modo eligant sibi Regem,
et convivantes una ao geni alitor viventes,
bibente rege, acclamant : Rex, bibit, bibit
Rex, indicta multa qui non clamaverit."
See the " Sylva Sermonum jucundissi-
morum," 8vo. Bas. 1568, pp. 73, 246.—
Douce. In Ben Jonson's "Masque of
Christmas," the character of Baby-Cake
is attended by "an Usher bearing a great
cake with a bean and a pease." These
beans, it should seem from the following
passage in Burton's " Anatomy of Melan-
choly ' were hallowed. He is enumerat-
AND POPULAR CUSTOMS.
ing Popish superstitions : ' ' Their Brevi-
aries, BuUes, hallowed beans. Exorcisms,
Pictures, curious Crosses, Fables, and
Babies." Democritus to the Reader, p.
29. edit. fol. Oxf. 1632. Bale, in his
" Yet a Course at the Romysh Foxe," &c.
Signat. L. 11, attributes to Pope Eutici-
anus, "the blessynge of Benes upon the
Aultar."
In the "Anniversary Calendar,"
there is an amusing extract from
Teonge's " Diary " (1676), giving an ac-
count of a cake they made on board his
ship ofi the Morea. He (Teonge) says :
' ' The cake was cut into several pieces,
and all put into a napkin, out of which
«very one took his piece, as out of a lot-
tery, then each piece was broken to see
what was in it, which caused much laugh-
ter to see our lieutenant prove the cuck-
old." Probably the piece which contained
the bean is referred to. In "A World
of Wonders," 1607, a translation by R.
C from H. Stephanus, " Apologied'llero-
dote," there are some curious extracts
from the " Quadragesiraale Spirituale,"
1565. Thus, chap. 2: "After the sallad
(eaten in Lent at the first service) we eate
fried Beanes, by which we understand con-
fession. When we would have beanes well
sodden, we lay them in steepe, for other-
wise they will never seeth kindly. There-
fore, if we purpose to amend our faults,
it is not sufficient barely to eonfesse them
at all adventure, but we must let our con-
fession lie in steepe in the water of Medi-
tation." " And a little after : We do not
use to seeth ten or twelve beanes together,
but as many as we mean to eate : no more
must we let our confession steepe, that is,
meditate, upon ten or twelve sinnes onely,
neither for ten or twelve dayes, but upon
all the sinnes that ever we committed,
even from our birth, if it were possible to
remember them." Chap. 3 : " Strained
Pease (Madames) are not to be forgotten.
You know how to handle them so well,
that they will be delicate and pleasant to
the tast. By these strained pease our
allegorizing flute pipeth nothing else but
true contrition of heart." " River-water,
which continually moveth, runneth, and
floweth, is very good for the seething of
pease. We must (I say) have contrition
for our sins and take the running water,
that is, the teares of the heart, which must
runne and come even into the eyes." The
soft beans are much to our purpose : why
soft, but for the purpose of eating? Thus
our peas on this occasion are steeped in
water. In the " Roman Calendar," I find
it observed on this day, that "a dole is
made of soft beans." I can hardly enter-
tain a doubt but that our custom is de-
rived hence. It was usual amongst the
Romanists to give away beans in the doles
at funerals : it was also a rite in the
funeral ceremonies of heathen Rome. Why
we have substituted peas I know not, un-
less it was because they are a pulse some-
what fitter to be eaten at this season of
the year. They are given away in a
kind of dole at this day. Our popish an-
cestors celebrated (as it were by anti-
cipation) the funeral of our Lord on
Care Sunday, with many superstiti-
ous usages, of which this only, it should
seem, has travelled down to us. Durandus
tells us, that on Passion Sunday "the
Church began her public grief, remember-
ing the mystery of the Cross, the vinegar,
the gall, the reed, the spear," &c. Among
the " Cries of Paris," a poem composed
by Guillaume de Villeneuve in the thir-
teenth century, and printed at the end
of the poem printed by Barbazan. Ordene
de Chevalerie, beans for Twelfth Day are
mentioned: " Gastel a feve orrois crier."
There is a very curious account in Le
Roux, Dictionnaire Comique, tom. ii.,
p 431, of the French ceremony or
the " Roi de la Feve," which explains Jor-
daen's fine picture of " Le Roi boit."
Bufalde de Verville " Palais des Cuneux,"
edit. 1612, p. 90. See also Pasquier, Re-
cherches de la France, p. 375. To the ac-
count given by Le Roux of the French
way of choosing King and Queen, may be
added, that in Normandy they place a
child under the table, which is covered in
such a manner with the cloth that he can-
not see what he is doing ; and when the
cake is divided, one of the company, taking
up the first piece, cries out, " Pabe
Domini pour qui?" The child answers,
" Pour le bou Dieu : " and in this manner
the pieces are allotted to the company. If
the Dean be found in the piece for the
" bou Dieu," the King is chosen by draw-
ing long or short straws. Whoever gets
the bean chooses the King or Queen, ac-
cording as it happens to be man or
woman. Urquhart of Cromarty says,
(" Discovery of a most exquisite jewel,
&c." 1651, p. 237) : " Verily, I think they
make use of Kings — as the French on the
Epiphany-day use their Roy de la fehve,
or King of the Bean ; whom after they
have honoured with drinking of his health,
and shouting aloud " Le Roy boit, Le Roy
boit," they make pay for all the reckon-
ing ; not leaving him sometimes one peny,
rather than that the exorbitancie of their
debosh should not be satisfied to the full."
And elsewhere (Stephanus, World of Won-
ders, transl. by R. C. p. 189), we read of
a Curate, " who having taken his prepara-
tions over evening, when all men cry (as
the manner is) the King drinketh, chant-
ing his Masse the next morning, fell asleep
in his Memento ; and when he awoke,
added with a loud voice. The King drink-
eth."
There is a great deal of learning
36
NATIONAL FAITHS
ia Erasmus's Adages concerning the religi-
ous use of beans, which were thought to
belong to the dead. An observation which
he gives us of Pliny, concerning Pytha-
goras's interdiction of this pulse, is highly
remarkable. It is "that beans contain
the souls of the dead." For which cause
also they were used in the Parentalia.
Plutarch, also, he tells us, held that pulse
to be of the highest efficacy for invoking
the manes. Ridiculous and absurd as
these superstitions may appear, it is yet
certain that our Carlings deduce their
origin thence. Erasmi Adag. in "A
fabis abstineto, Edit. fol. Aurol. AUob.
1606, p. 1906; and Spencer " De Legibus
Hebrseorum," lib. i. p. 1154. But the
latter seems to have thought that the
reason for the Pythagorean doctrine was
the use of beans and other vegetables at
funeral repasts, and their consequent pol-
lution. In the Lemura, which was ob-
served the 9th of Mayj every other night
for three times, to pacify the ghosts of the
dead, the Romans threw beans on the fire
of the altar to drive them out of their
houses. There were several religious uses
of pulse, particularly beans, among the
Romans. Hence Pliny says, "in eadem
peculiaris Religio." Thus in Ovid's
;' Fasti," B. V. 1. 435, where he is describ-
ing some superstitious rites for appeasing
the dead :
" Quumque manus puras fontana pro-
luit unda ;
Vertitur, et nigras accipit ore fabas.
Aversusque jacit : sed dum jacit, Hsec-
ego mitto
His, inquit, redimo meque meosque
fabis."
Thus also in Book ii. 1. 575 :
"Turn cantata ligat cum fusco licia
plumbo :
Et septem nigras versat in ore fabas."
Bear the Bell, To.-A writer in the
"Gentleman's Magazine" says: " A bell
was a common prize : a little golden bell
was the reward of victory in 1607 at the
races near York ; whence came the pro-
verb for success of any kind, ' to bear away
the bell. ' " Lord North alludes to this
custom :
" Jockey and his horse were by their
Master sent
To put in for the Bell
Thus right, and each to other fitted
well,
They are to run, and cannot misse the
Bell."
Forest of Varieties, 1645, p. 175. Another
old writer remarks : " Whoever bears the
bell away, yet they will ever carry the
clapper." Paradoxical Assertions, by R.
H., 1664, p. 4. ' '
Bear-Baitingf. — Bear-baiting ap-
pears anciently to have been one of the
Christmas sports with our nobility. " Our
nobility," says Pennant, in the " Zoo-
logy," " also kept their bear-ward. Twenty
shillings was the annual reward of that
ofiicer from his lord, the fifth Earl of
Northumberland, ' when he comyth to my
Lorde in Cristmas, with his Lordshippes
beestes for making of his Lordschip pas-
tyme the said twelve days.' " Uilpin, in
his "Life of Cranmer," tells us: "Bear
baiting, brutal as it was, was by no means
an amusement of the lower people only.
An odd incident furnishes us with the
proof of this. An important controver-
sial manuscript was sent by Archbishop
Cranmer across the Thames. The person
entrusted bade his waterman keep off
from the tumult occasioned by baiting a
bear on the river before the King; he
rowed however too near, and the perse-
cuted animal overset the boat by trying
to board it. The manuscript, lost in the
confusion, floated away, and fell into the
hands of a priest, who, by being told that
it belonged to a Privy Counsellor, was
terrified from making use of it, which
might have been fatal to the head of the
Reformed Party." In a Proclamation " to
avoyd the abhominable place called the
Stewes," dated April 13, 37 Hen. 8, we
read as follows: " Finallie to th' intent
all resort should be eschued to the said
place, the Kings Majestie straightlie
chargeth and comaundeth that from the
feast of Easter next ensuing, there shall
noe beare-baiting be used in that Rowe,
or in any place on that side the Bridge
called London Bridge, whereby the accus-
tomed assemblies may be in that place
clearly abolished and extinct, upon like
paine as well to them that keepe the
beares and dogges, whych have byn used
to that purpose, as to all such as will re-
sort to see the same." Accompanying
Lily the grammarian's Antibosstcon, an
attack on Whittinton the grammarian,
printed in 1521, is a woodcut, three
times repeated, of a bear worried by
six dogs. Maitland, in his Early
Printed Books at Lamheth, 1843, pp. 316-
18, has done his best to explain the alle-
gory and the origin of the terms. In Lane-
ham's "Letter from Kenilworth," 1575,
we have the following curious picture of a
bear-baiting, in a letter to Mr. Martin, a
mercer of London : —
"Well, syr, the Bearz wear brought
foorth mtoo the Coourt, the dogs set too
them, too argu the points eeuen face to^
face; they had learned counsell allso a
both partz: what may they be coounted
parciall that are retaind but to a syde?
I ween no. Very feers both ton and
toother & eager in argument : if the dog
AND POPULAR CUSTOMS.
37
in pleadyng woold pluk the bear by the
thi'ote, the bear with trailers woold claw
him again by the skalp ; confess & a list,
but a voyd a coold not that waz bound too
the bar : And hiz coounsell tolld him
that it coold bee too him no pollecy
in pleading. Thearfore thus with fend-
ing and proouing, with plucking and
tugging, skratting and byting, by plain
tooth & nayll a to side & toother,
such esspes of blood & leather waz thear
between them, az a moonths licking I ween
wyl not recoouer ; and yet remain az far
oout az euer they wear.
"It was a Sport very pleazaant of theez
Ijeastz ; to see the bear with his pink nyez
leering after hiz enmiez approoch, the
uimbleuess & wayt of ye dog to take hiz
auauntage, and the f ors & experiens of the
bear agayn to auoyd the assauts : if
he war bitten in one place, hoow he woold
pynch in an oother to get free : that if
'he wear taken onez, then what shyft, with
byting, with clawyng, with rooring, toss-
ing & tumbling, he woold woork to
wynd hym self from them : and when he
waz lose, to shake his earz twyse or thryse
wyth the blud and the slauer aboout his
fiznamy, waz a matter of a goodly releef."
In Vaughan's "Golden Grove," 1600,
we are told: "Famous is that example
which chanced neere London, a.d. 1583,
on the 13th Daye of Januarie being Sun-
day, at Paris Garden, whei-e there met to-
gether (as they were wont) an infinite
number of people to see the beare-bayt-
ing, without any regard to that high Day.
But, in the middest of their sports, all
the scaffolds and galleries sodamely fell
downe, in such wise that two hundred
persons were crushed well nigh to death,
besides eight that were killed forthwith."
In The Merry Wires of Windsor, Shake-
pear makes Slender speak of a bear-baiting
as "meat and drink" to him, while
Anne Page says she is afeard of it.
In "The Life pf the reverend Father
Bennet of Canfilde," Douay 1623, p. 11,
is the following passage: "Even Sunday
is a day designed for beare bayting and
ei-en the howre of theyre (the Protestants)
jservice is allotted to it, and indeede the
tyme is as well spent at the one as at the
other." R. R. was at least an honest
■Catholic ; he does not content himself with
equivocal glances at the erroneous Creed,
but speaks out plainly.
Bear's Cubs.— Thomas Vaughan.
■otherwise Eugcnius Philalethes, observes;
"I shall here gainsay that gross opinion,
that the whelps of bears are, at first lit-
tering, without all form or fashion, and
nothing but a little congealed blood on
lump of flesh, which sffterwards the dam
■shapeth by licking, yet is the truth most
evidently otherwise, as by the eye-witenss
of Joachimus Rheticus, Gesner and others,
it hath been proved. And herein, as in
many other fabulous narrations of this
nature (in which experience checks report)
may be justly put that of Lucretius thus
rendered by Vaughan: —
" ' What can more certain be than sense
Discerning truth from false pretence.' "
Brief 'Natural History, 1669, p. 87.
Browne places this among his "vulgar
Errors ;" but Ross, in his " Medicus Medi-
catus," affirms that " the bears send
forth their young ones deformed and un-
shaped to the sight, by reason of the thick
membrane in which they are wrapt, which
also is covered over with so mucous and
flegmatick matter, which the dam con-
tiacts in the winter time, lying in hollow
caves, without motion, that to the eye it
looks like an unformed lump. This muco-
sity is licked away by the dam, and the
membrane broken, and so that which before
seemed to be informed, appears now in
its right shape. This is all that the an-
tients meant, as appears by Aristotle,
who says that in some manner the young
Bear is for a while rude and without
shaj)e."
Beaulieu, Witch of. — See .l/nri/
Vore.
Beaver.- -"The Bever," observes
Vaughan, " being hunted and in danger
to be taken, biteth off his stones, knowing
that for them his life only is sought, and
so often escapeth : hence some have de-
rived his name. Castor, a castrando seip-
sinn ; and upon this supposition the
Egyptians in their hierogliphics, when
they will signify a man that hurteth him-
self, they picture a bever biting off his
own stones, though Alciat in his emblems
turns it to a contrary purpose, teaching
us by that example to give away our purse
to theeves, rather than our lives, and by
our wealth to redeem our danger. But
this relation touching the bever is un-
doubtedly false, as both by sense and ex-
perience, and the testimony of Diosco-
rides, lib. iii. cap. 13, is manifested. First,
because their stones are very small, and
so placed in their bodies as are a bore's,
and therefore impossible for the bever
himself to touch or come by them : and
secondly, they cleave so fast unto their
back, that they cannot be taken away,
but the beast must of necessity lose his
life, and consequently most ridiculous is
their narration who likewise affirm that
when he is hunted, having formerly bitten
off his stones, he standeth upright, and
sheweth the hunters that he hath none
for them, and therefore his death cannot
profit them, by means whereof they are
averted, and seek for another." — Brief
Natural History, p. 89. An early essayist
refers to this belief without seeming to
38
NATIONAL FAITHS
question the accuracy of it. " The beauer,
when hee heares the houndes, he knows
for what they hunt, and immediately to
secure his skinne, he biteth of his stones.
Nature hath taught both it and vs how to
preserve ourselves — ." — Tuvill's Essays,
1609, I. 3 verso.
Bed. — Ady says : " It appeareth still
among common silly country people, how
they had learned charms by tradition
from Popish times, for curing cattel, men,
women, and children ; for churning of
butter, for baking their bread, and many
other occasions ; one or two whereof I will
rehearse only, for brevity. An old woman
in Essex, who was living in my time, she
had also lived in Queen Maries time, had
learned thence many Popish charms, one
whereof was this ; every night when she
lay down to sleep she charmed her bed,
saying :
' Matthew, Mark, Luke, and John,
The bed be blest that I lye on ; '
a,nd this would she repeat three times, re-
posing great confidence therein, because
(as she said) she had been taught it, when
she was a young maid, by the Church-men
of those times. — Candle in the Dark,
1659, p. 58. This idea may have
had its germ in St. John's Gospel, xx.,
12. In Cornwall, an experiment was once
made on some poor, who were coaxed with
great difficulty into confessing what they
said the last thing before they got into
bed, and it was a varied and extended
form of the above, namely ;
" Matthew, Mark, Luke, and John,
Bless the bed that I lie on.
Four Angels around my bed.
One to foot, and one to head.
And two to carry me when I'm dead."
Bede's-Well.— About a mile to the
west of Jarrow (near Newcastle-upon-
Tyne), there is a well still called Bede's
AVell, to which, as late as the year 1740, it
was a prevailing custom to bring children
troubled with any disease or infirmity ; a
crooked pin was put in, and the well laved
dry between each dipping. My informant
has seen twenty children brought to-
gether on a Sunday, to be dipped in this
well, at which also, on Midsummer Eve,
there was a great resort of neighbouring
people, with bonfires, music, &o. — Brand's
Newcastle, ii., 54.
Bedfellow. — Men used formerly to
sleep together, even those of rank, as
Henry V. and Lord Scroop, and it was so
abroad. We find Charles VIII. of France
and the Duke of Orleans occupying the
same bed. See Hazlitt's Venetian Bepub-
lic, 1900, ii., 43. Compare an interesting
note in Nares, 1859 in v., Halli well's
Diet., 1860, in v. and Span Counter, infra.
Bedlamer. — Bedlamer was a name
for a Fool. He used to carry a horn.
Quaere, if thence the expression horn-
mad." See Braithwaite's " Boulster Lec-
ture," 1640, p. 242. Comp. Tom of Bed-
Bedlam Beggars.— See Halliwelt
in V.
Beer. — " A booke howe to brewe-
all sortes of beere,' was licensed at
Stationers' Hall in 1591, but is not
at present known. See Hazlitt's Biou
Coll. Gen. Index, Beer, Gallobelgicvs,
Wine, and Y -Worth. Three halfpenny
beer and single beer are mentioned
in the Churchwardens' and Chamber-
lain's Accounts of Kingston, Surrey,
24 Hen. VII., and provided for the enter-
tainment at the King-Game and Robin
Hood. A kilderkin of each cost together
2s. 4d. The term Doctor Dowhle Ale is.
applied to a dissolute person in a poem,
printed by Hazlitt (Popular Poetry, iii.,
296, et seqq.) The subjoined passage'
seems to be nothing more than an Jillitera-
tion intended to convey a complete devo-
tion to beer — he wants nothing but the
ale-tap and toast, till he is laid under the-
turf:
' ' Call me the sonne of Beere, and then.
confine
Me to the tap, the tost, the turfe ; let
wine
Ne'er shine upon me."
Eesperides, 1648, p. 87. Comp. Halli-
well's Diet, in v. Putting a cold iron
bar upon the barrels, to preserve the beer
from being soured by thunder, has been
noticed in another section. This is par-
ticularly practiced in Kent and Hereford-
shire.
Bees. — A vulgar prejudice prevails in
many places of England that when bees
remove or go away from their hives, tha
owner of them will die soon after. A
clergyman in Devonshire informed Mr.
Brand, about 1790, that when a Devonian
makes a purchase of bees, the payment is
never made in money, but in things, corn
for instance, to the value of the sum agreed
upon. And the bees are never removed
but on a Good Friday. In "The Living;
Librarie," translated by John Molle, 1621,
we read: "Who would beleeve without
superstition (if experience did not make
it credible), that most commonly all the
bees die in their hives if the master or
mistress of the house chance to die, except
the hives be presently removed into some
other place. And yet I know this hath
hapned to folke no way stained with
superstition." Hilman observes, respect-
ing bees : " The tinkling after them with
a warming pan, frying pan, or kettle, is
of good use to let the neighbours know
yon have a swarm in the air, which you
AND POPULAR CUSTOMS.
39
claim wherever it lights ; but I believe of
very little purpose to the reclaiming the
bees, who are thought to delight in no
noise but their own." — Tusser Bedivivus,
1710. ed. 1744, p. 42. I found the follow-
in the "Argus," a London newspaper,
Sept. 13, 1790: "A superstitious custom
prevails at every funeral in Devonshire,
of turning round the beehives that be-
longed to the deceased, if he had any, and
that at the moment the corpse is carry-
ing out of the house. At a funeral some
time since at Cullompton, of a rich old
farmer, a laughable circumstance of this
sort occurred : for just as the corpse was
placed in the herse, and the horsemen, to
a large number, were drawn up in order
for the procession of the funeral, a person
called out, ' Turn the bees,' when a ser-
vant who had no knowleclge of such a
custom, instead of turning the hives
about, lifted them up, and then laid
them down on their sides. The bees, thus
hastily invaded, instantly attacked and
fastened on the horses and their riders.
It was in vain they galloped off, the bees
as precipitately followed, and left their
stings as marks of their indignation. A
general confusion took place, attended
(vith loss of hats, wigs, &c., and the corpse
during the conflict was left unattended ;
nor was it till after a considerable time
that the funeral attendants could be ral-
lied, in order to proceed to the interment
of their deceased friend." The necessity
of inviting bees to the funeral of their
late owner, having previously apprised
them of his decease, and of clothing the
hive in mourning, is a very common and
familiar superstition still, or at least very
recently, cherished in many parts of Eng-
land. The correspondents of " Notes and
Queries " have contributed to assemble
very numerous examples of its existence.
The bees are thought to have a presci-
ence of the death of their master ; but
formal notice of the event, and a summons
or renuest to serve his successor, are
thought to be essential to the preservation
and welfare of the insects.
Beg'gar my Neighbour. — A
well-known simple game at cards, where
the two players divide the pack, and the
winner is the one, who succeeds in getting
the majority of court cards, especially
knaves. Whether Taylor, the water-poet,
intended the allusion to it in his Motto,
1621_, seriou.sly, he cites it there. And see
Davis, Suppl. Glossary, 1881, in v.
Beggar's Bush Fair.— This was a
fair held at Rye in Sussex on St. Bartholo-
mew's Day, by virtue of a charter granted
in 1290 by Edward I. It was not origi-
nally appointed for that date, but was
altered to it in 1305 ; the mayor used to
bo chosen on the same anniversaiy. Beg-
gar's Bush lay just above the hospital
grounds ; the fair was limited to stalls
kept by small pedlars, and has been long
discontinued. While it lasted the lord of
the manor of Brede claimed, through
his steward, a trifling fee from each stall-
keeper by way of nominal rent ; but he
ceased to attend in consequence of having
been once roughly handled, and driven
out of the place. A ring which, so lato
as 1878, was still to be seen in a field
near the King's Head Inn, was the last
memento of the practice of bull-baiting,
formerly usual on this occasion. The last
bull-baiting is said to have been about
1808. It seems very probable that Beau-
mont and Fletcher's play of Beggar's
Busli, printed in the folio of 1647, but
acted as early as 1622, was so called from
the locality near Rye, as Fletcher was a
Rye man.
Beggar's Clack-Dish. — The
beggars, it is observable, two or three
centuries ago, used to proclaim their want
by a wooden dish with a moveable cover,
which they clacked, to shew that their
vessel was empty. This appears from a
passage quoted on another occasion by
Grey. Grey's assertion may be supporled
by the following passage in Middleton's
"Family of Love," 16u8: —
" Gar. — can you think I get my living
by a bell and a clack-dish?
Dry fat. By a bell and a clack-dish?
How's that?
Ger. Why, by begging. Sir," &c.
And by a stage direction in the second
part of Heywood's "Edward IV." 160U :
" Enter Mrs. Blague, poorly drest, beg-
ging with her basket and clap-dish."
Beifry.^Election of a mayor there.
See Brightlingsea.
Bell, Book, and Candle. — The
solemn form of excommunication under
the Romish Church. — See Nares, 1859,
in V.
Bell Corn. — A small perquisite be-
longing to the clerk of certain par-
ishes in North Wales. Pennant's White-
ford and Holywell, 1796, p. 100. It
seems to have been connected with the
service for ringing the Passing and other
bells.
Bellman.— See Nares, Glossary, 1859,
in v., where his function in blessing slee-
pers as ho passed their doors on his round,
is noticed.
Bellman of tho Dead.— Till the
middle of the 18th century, a person called
the Bell-man of the Dead went about the
streets of Paris, dressed in a deacon's robe,
ornamented with deaths' heads, bones, and
tears, ringing a bell, and exclaiming,
" Awake, you that sleep ! and pray to God
for the dead ! " This custom prevailed
still longer in some of the provinces, where
40
NATIONAL FAITHS
they permitted even the trivial parody,
" Prenez vos femmes, embrassez-les." —
Voyageur a Paris, i., 71.
Bells. — It is well known that before
the present principles of horology were
established, a clock was nothing more than
a piece of striking machinery, moved first
by hydraulic pressure, and afterward by
the action of a bell. Hence in German,
Anglo-Saxon, French, and other languages
the same word stood, and still stands, for
a bell and for a clock. Hazlitt's Venetian
Sepuhlic, iv., 344-6. The ancients had
some sort of bells. I find the word," Tin-
tinnabula," which we usually render bells,
in Martial, Juvenal, and Suetonius. The
Romans appear to nave been summoned
by these, of whatever size or form they
were, to their hot baths, and to the busi-
ness of public places. In the account we
have of the gifts made by St. Dunstan to
Malmesbury Abbey, it appears that bells
were not very common in that age, for he
says the liberality of that prelate con-
sisted chiefly in such things as were then
wonderful and strange in England, among
which he reckons the large bells and organs
he gave them. An old bell at Canter-
bury took twenty-four men to ring it; an-
other required thirty-two men ad sonan-
dum. The noblest peal of ten bells, with-
out exception, in England, whether tone
or tune be considered, is said to be in St.
Margaret's Church, Leicester. When a
full peal was rung, the ringers were paid
pulsare Classicum. Durandus tells us
that, ' ' when any one is dying, bells must
be softly tolled, that the people may put
up their prayers : twice for a woman and
thrice for a man : if for a clergyman, as
many times as he had orders, and at the
conclusion a peal on all the bells, to distin-
guish the quality of the person for
whom the people are to put up their
prayers. A bell, too, must be rung
vrhile the corpse is conducted to
church, and during the bringing it out of
the church to the grave." This seems to
account for a custom still preserved in the
North of England, of making numeral dis-
tinctions at the conclusion of this cere-
mony : i.e., nine knells for a man, six for
a woman, and three for a child, which are
undoubtedly the vestiges of this ancient
injunction of popery. — Bationale, lib. i.,
c. 4. It appears from an account of Killin
narish, co. Perth, printed in the end of
the 18th century, -in Sinclair's Statistical
Account, that at that time there was a
bell "belonging to the Chapel of St.
Fillan, that was in high reputation among
the votaries of that Saint in old Times.
It seems " (says the writer) " to be of some
mixed metal. It is about a foot high, and
of an oblong form. It usually lay on a
grave-stone in the Church-yard. When
mad people were brought to be dipped in
the Saint's Pool, it was necessary to per-
form certain ceremonies, in which there
was a mixture of Druidism and Popery.
After remaining all night in the Chapel,
bound with ropes, the bell was set upon
their head with great solemnity. It was
the popular opinion that, if stolen, it
would extricate itself out of the thief's
hands, and return home, ringing all the
way." It is added: "For some years
past this bell has been locked up, to pre-
vent its being used for superstitious pur-
poses. It is but justice to the Highlanders
to say that the dipping of mad people in
St. Fillan's pool and using the other cere-
monies, was common to them with the
Lowlanders. " The origin of the bell,"
pursues the author of the above narrative,
" is to be referred to the most remote ages
of the Celtic Churches, whose ministers
spoke a dialect of that language. Ara
Trode, one of the most antient Icelandic
historians, tells us, in his second chapter,
that when the Norwegians first planted a
colony in Ireland, about the year 870, ' Eo
tempore erat Islandia silvis concreta, in
medio montium et littorum : tum erant
hie viri Chi-istiani, quos Norwegi _ Papas
appellant : et illi peregre profecti sunt,
ex eo quod noUent esse hie cum viris Eth-
nicis, et relinquebant post se Nolas et
Baculos : ex illo poterat discerni quod
essent viri Christiani.' Nola and Bajula
both signify handbells. Far in the 19th
century it is curious to meet with things
which astonished Giraldus, the most credu-
lous of mortals, in the 12th. St. Fillan is
said to have died in 649. In the tenth
year of his reign, Robert the Bruce
granted the Church of Killin in Glendo-
chart, to the Abbey of Inchaffray, on con-
dition that one of the canons should offici-
ate in the Kirk of Strathfillan." The bell
of St. Mura, or Muranus, which long be-
longed to the Abbey of Mabian, near Innis-
bowen, c. Donegal, founded in the 7th
century, during the reign of Abodle Slaine,
was said to have descended from Heaven,
ringing loudly, but that as it approached
the earth, the tongue detached itself, and
returned whence it came, till the bronze
object was deposited in some holy recep-
tacle. This bell was regarded with pecu-
liar veneration by the local peasantry, and
especially as a medium for mitigating the
pains of childbirth. It was eventually
sold to the late Lord Londesborough, and
is figured (the size of the original) in
Miscellanea Orapliica, 1857, plate xxx.
lowing monkish rhymes on bells in "A
Helpe to Discourse," edit. 1633, p. 63 :
AND POPULAR CUSTOMS.
41
^'En ego Campana, nunquam denuntio
vana,
Laudo Deum verum, Plebem voco, con-
grego Clerum,
Uefunctos plango, vivos voco, fulmina
frango,
Vox mea, vox vitee, voco vos ad sacra
venite.
Sanctos collaudo, tonitiua fugo, funera
claudo,
Funera plango, fulgura frango, Sabbatha
pango :
Escito lentos, dissipo ventos, paco ci'uen-
tos."
Misson, in his "Travels," says : " Ringing
of bells is one of their great delights,
especially in the country. They have a
Ijartioalar way of doing this ; but their
<!hinies cannot be reckoned so much as of
the same kind with those of Holland ami
the Low Countries." By the will of a
mercer of London, named Donne, de-
posited in the Hustings Court, the tenor
bell of Bow Church, Cheapside, used long
to be rung every day at six o'clock in the
morning and eight in the evening. Mr.
Tanswell has furnished the following ex-
tiacts from the Churchwardens' Books of
Lambeth: — "1579. Payd for making the
great clapper to a smithie in White
•Chapel, it waying xxxi. lb. et dim. at vid.
the pounde, 15s. dd. 1508. Item, the olde
great belle that was broken in the time of
Roger Wynslo, Rychaid Sharpe, and John
Lucas, churchwardens, in 1598, did con-
tain in weighte xiiii. cwt. one quarter, and
xxii. lb. 1623. Payd for ryngynge when the
Prince came from Spain, 12s. 1630. June
27. To the ryngers the day the Prince was
baptized, 3s. 1633. October 15. Payd for
ryngynge on the Duke's birthday, 7s
1705. Ap. 10. Gave the ringers when the
:s;ege of Gibraltar was raised, 15s." — ffis-
tory of Lambeth, p. 108. Du Cange
quotes an authority to shew that in th'j
time of Charles IV. of France, 1378, the
ringing of bells was recognized as a royal
salutatioUj and Kennett seems to estab-
lish that in this country it used, in the
fifteenth century at least, to be looked
upon as an affront to a bishop if the bells
were not set in motion on his ap-
proach to any town within his dio-
cese. — Continuator Kangii, Anno 1378,
Kennett MS., a.d., 1444, quoted by
Ellis. In " Articles to be inquired of
within the Archdeaconry of Yorke (any
year till 1640), I find the following:
"Whether there be any within your
parish or chapelry that use to ring bells
superstitiously upon any abrogated holi-
day, or the eves thereof." The custom of
rejoicing with bells on high festivals,
"Christmas Day, &c., is derived to us from
-the times of popery. The ringing of bells
<on the arrival of emperors, bishops, ab-
bots, &c., at places under their own juris-
diction was also an old custom. Whence
we seem to have derived the modern com-
pliment of welcoming persons of conse-
quence by a cheerful peal. In the Chur';h-
wardens' Account of Waltham, 34 Hen.
VIII. there is this: "Item, paid for the
ringing at the Prince his coming, a
Penny." In similar accounts for St.
liaurence's Parish, Reading, is the fol-
lowing article under 1514. " It. payd for
a galon of ale, for the ryngers, at the
death of the Kyng of Scots, ijd." The re-
joicing by ringing of bells at marriages of
any consequence, is every where common.
On the fifth bell at the church of Kendal
in Westmoreland is the foUov.ing inscrip-
tion, alluding to this usage :
"In Wedlock bands.
All ye who join with hands
Your hearts unite ;
So shall our tuneful tongues combine
To laud the nuptial rite."
Nicolson and Burn's Westmoreland and
Cumberland, i., 620. " I remember once
that in the dead time of the night there
came a country-fellow to my uncle in a
great haste, intreating him to give order
for knocking the bells, his wife being in
labour, (a thing usual in Spain), my good
curate then waked me out of a sound
sleep, saying, Rise, Pedro, instantly, and
ring the bells, for child-birth, quickly
quickly. I got up immediately, and as
fools have good memories, I retained the
words quickly, quickly, and knocked the
bells so nimbly, that the inhabitants of
the town really believed it had been for
fire." — The Lucky Idiot, transl. from Que-
vedo, 1734, p. 13. The small bells which
are seen in ancient representations of her-
mitages were most probably intended to
drive away evil spirits. On the ringing of
bells for this purpose, much may be col-
lected from Magius " de Tintinnabulis."
Brand writes: " Durandus would havi"
thought it a prostitution of the sacred
utensils, had he heard them rung, as I
have often done, with the greatest im-
propriety, on winning a long main at
cock-fighting. He would, perhaps, have
talked in another strain, and have repre-
sented these aerial enemies as lending
their assistance to ring them. In 1461
is a charge in the Churchwardens' Ac-
counts of Sandwich for bread and drink
for " ryngers in the gret Thanderyng."
In "The Burnynge of Paules Church in
London," 1561, we find enumerated,
among other Popish superstitions : " ring-
ing the hallowed belle in great tempestes
of lightninges." Aubrey says : "At Paris
when it begins to thunder and lighten,
they do presently ring out the great bell
at the Abbey of St. Germain, which they
do believe makes it cease. The like was
42
NATIONAL FAITHS
wont to be done heretofore in Wiltshire.
When it thundered and lightened, they
did ring St. Adhelm's bell at Malmesbury
Abbey. The curious do say that the ring-
ing of bells exceedingly disturbs spirits."
Miscellanies, p. 148. Our forefathers,
however, did not entirely trust to the
ringing of bells for the dispersion of tem-
pests, for in 1313 a cross, full of reliques
of divers saints, was set on St. Paul's
steeple to preserve from all danger of
tempests. In 1783, Frederic II. of
Prussia prohibited the ringing of bells
on such occasions. — News-letter of Nov. 3,
1783, cited by Brand. — Bering advises
that "the bells in cities and townes be
rung often, and the great ordnance dis-
charged ; thereby the aire is purified.; —
Certain Bules for this time of Pestilential
Observance, 1G25. In Googe's translation
of Naogeorgus, we have the following lines
Oil the subject :
" If that the thunder chaunce to rore, and
stormie tempest shake,
A wonder is it not for to see the wretches
how they quake,
Howe that no fayth at all they have, nor
trust in any thing.
The Clarke doth all the bells forthwith at
once in steeple ring :
With wond'rous sound and deeper farre,
than he was wont before.
Till in the loftie heavens dark, the thun-
der bray no more.
For in these christned belles they thinke,
doth lie such powre and might
As able is the tempest great, and
storme to vanquish quight.
I sawe myself at Naumburg once, a towne
in Toring coast,
A belle that with this title bolde hirself
did proudly boast :
By name I Mary called am, with sound I
put to flight
The tliunder-crackes and hurtfull stormes,
and every wicked spright.
Such things when as these belles can do,
no wonder certainlie
It is, if that the Papistes to their tolling
alwaj'es flie.
AThen haile, or any raging storme, or tem-
pest comes in sight.
Or thunder boltes, or lightning fierce, that
every place doth smight.'"'
The popular rhyme of Oranges and
Lemons, in connection with church bells
is too well known for repetition ; but
ws are told that there was in the
eighteenth century a notice at Chis-
wick that from the music of the bells there
could be made out " My dun cow has just
calved." Sir Richard Phillips, Walk from
London to Eew, 1817, p. 212. The bells of
our early churches, cs well as the general
fabrics, were under the supervision of the
consistory court of the diocese. On the
24th October, 1617, the parochial authori-
ties at Stratford-on-Avon were cited to
appear at Worcester to answer a charge of
having allowed the Church of the Holy
Trinity and its bells to fall out of repair.
Extracts by J- 0. Halliwell from the Ves-
try Book of the Church of the Eoly Tri-
nity, 1865, p. 19.
The large kind of bells, now used
in churches, are said to have been
invented by Paulinus, Bishop of Nola^,
in Campania, whence the Campana of
the lower Latinity, about the 400th
year of the Christian sera. Two hun-
dred years afterwards they appear to
have been in general use in churches. Mr.
Bingham, however, thinks this a vulgar
error ; and at the same time he informs us
of an invention before bells of convening
religious assemblies in monasteries : it
was going by turns to every one's cell,
and with the knock of a hammer calling
the monks to church. This instrument was
called the Night Signal and the Waken-
ing Mallet. In many of the colleges at
Oxford, the Bible-clerk knocks at every
room door with a key to waken the stu-
dents in the morning, before he begins to-
ring the chapel bell. A vestige, it should
seem, of the ancient monastic custom. The-
Jews used trumpets for bells. The Turks
do not permit the use of them at all : the
Greek Church under their dominion still
follows their old custom of using wooden
boards, or iron plates full of holes, which
they hold in their hands and knock with a
hammer or mallet, to call the people to-
gether to church. Durandus tells us, " In
testis quae ad gratiam pertinent, Cam-
panse tumultuosius tinniunt et prolixius.
concrepant." — Batioiiale, lib. i. cap. 4,
p. 12. At Venice and elsewhere, in the-
beginning of the fourteenth century, we
find bells employed in lieu of clocks, and
the hours of the day and night were-
divided and notified by this process. A
decree of the Venetian Council of Ten
in 1310, ordered, "that no person whoso-
ever shall be suffered without special
licence to walk abroad after the third bell
of the night. Hazlitt's Venetian Bepub-
lic, 1900, ii., 606. But this was part of an
exceptional restriction, as it was during an
acute political crisis.
China has been remarkably famous
for its bells. Father Le Comte tells,
us, that at Pekin there are seven
bells, each of which weighs one hundred
and twenty thousand pounds. Comp
Ditchfield's Old English Customs, 1896, ch'
XV.
Bells, Baptism of.— Bells were a
great object of superstition among our
AND POPULAR CUSTOMS.
43
ancestors ; each of them was represented
to have its peculiar name and virtues, and
many are said to have retained great
affection for the churches to which they
belonged and where they were consecrated.
AVhen a bell was removed from its original
and favourite situation, it was sometimes
supposed to take a nightly trip to its old
place of residence, unless exercised in the
evening, and secured with a chain or
rope.— Warner's Hampshire, ii., ICiJ. In
an Italian Ordinale of the fifteenth cen-
tury, one of the miniatures represents the
blessing of the bell by the bishop, or pre-
late, attended by his clergy, and by a
person who wears a beard, and carries his
cap in hand — apparently a lay attendant.
The bell is laid on a cushion or ottoman
and is apparently of large dimensions.
The presiding dignitary holds the service-
book before him, and reads from it the
service, which follows in the text ; he in-
vokes the divine blessing on the water with
which the bell is to be baptised. Egel-
rick. Abbot of Croyland, about the time
of King Edgar, cast a ring of six bells, to
all which he gave names, as Bartholo-
mew, Bethlehem, Turketul, &c. The His-
torian tells us his predecessor Turketul
had led the way in this fancy. The super-
stition is one which we find indicated in the
"Beehive of the Romi.'-h Church," a compi-
lation by George Gilpin, 1579, and which
was followed in many other places at a
later period, particularly at Winchester
and at Christ-Church, Oxford. In the
churchwardens' accounts of St. Lau-
rence's Parish Reading, anno 14 Hen.
VIT., is the following article : "It. payed
for halowing of the bell named Harry,
vjs. viijd. and ovir that Sir Willm Symys,
Richard Clech, and Maistres Smyth, beyng
Godfaders and Godmoder at the Conse-
ciacyon of the same bell, and beryng all
oth' costs to the Suffrygan." Coates,
Tlist. of Beadino, i., 214. Pennant, speak-
ing of St. Wenefride's Well, (in Flint-
shire), says: "A bell belonging to the
Church was also christened in honour of
her. I cannot learn the names of the gos-
sips, who, as usual, were doubtless rich
persons. On the ceremony they all laid
hold of the rope ; bestowed a name on th<^
bell ; and the priest, sprinkling it with
holy water, baptized it in the name of the
Father, &c., &c. ; he then cloathed it with
a fine garment. After this the gossips
gave a grand feast, and made great pre-
sents, which the priest received in behalf
of the bell. Thus blessed it was endowed
with great powers, allayed (on being rung)
all storms ; diverted the thunder-bolt ;
drove away evil spirits. These conse-
crated bells were always inscribed." The
inscription on that in question ran thus :
" Sancta Wenefreda, Deo hoc commeii-
dare memento,
Ut pietate sua nos servet ab hoste
cruento."
And a little lower was another address :
" Protege prece pia quos convoco, Virgo
Maria."
"The following ceremonies," observes
Mr. Tanswell, " were formerly used at the
baptism of bells : — 1, the bell must be first
baptized before it may be hung in the
steeple; 2, the bell must be baptized by a
bishop or his deputy ; 3, in the baptism of
the bell there is used holy water, oil, salt,
cream, &c. ; 4, the bell must have god-
fathers, and they must be persons of high
rank ; 5, the bell must be washed by the
hand of a bishop ; 6, the bell must be
solemnly crossed by the bishop , 7, the bell
must be anointed by the bishop : 8, the
bell must be washed and anointed in the
name of the Trinity ; 9, at the baptism of
the bell they pray literally for the bell.
The following is part of the curious pray-
ers used at the above ceremony :
" ' Lord, grant that whatsoever this
holy bell, thus washed and baptized and
blessed, shall sound, all deceits of Satan,
all danger of whirlwind, thunder and
lightning, and tempests, may be driven
away, and that devotion may increase in
Christian men when they hear it. O Lord,
pour upon it thy heavenly blessing, that
when it sounds in thy people's ears they
may adore thee ; may their faith and de-
votion increase ; the devil be afraid and
tremble, and fly at the sound of it. O
Lord, sanction it by thy Holy Spirit, that
the fiery darts of the devil may be made
to fly backwards at the sound thereof, that
it may deliver us from the danger of wind,
thunder, &c., and grant, Lord, that all
that come to the church at the sound of
it may be free from all temptations of the
devil.'" — History of TMviheth, 1858, p.
105. In the Diary of the Abbe Legrix of
Saintes, under 1781, we read: — January
4. After High Mass, the blessing of a
bell, weighing about 6 cwt., took place.
M Delaage, the Dean, performed the cere-
mony, at which all the Canons and the
under-choir assisted. M. le Marquis de
Monconseil and Madame la Comtesse de
la Tour du Pin were (lodfathcr aiid god-
mother. — Antiqvary for 1808, p. 268. The
following is from the programme of tlie
ceremony of the blessing of the new bells
in St. Mary's Roman Catholic Church,
Newport : — "The ancient and solemn rite
of blessing bells is full of meaning, and
very expressive. The Bishop, vested with
mitre and crozier, begins by intoning the
I. Psalm, ' Miserere mei Deu's,' followed by
the liii., Ivi., Ixvi., Ixix., Ixxxv. and cxxix.
Psalms, which he recites aloud together
with his clergy These psalro.s are ex-
44
NATIONAL FAITHS
piessive of confidence in obtaining the pro-
tection of Almighty God when invoked by
prayer, and it is especially the object of
the benediction service to ask of God to
jnanifest his power against the spirits of
wickedness, whenever these bells shall be
sounded. The Bishop next proceeds to
bless water, with which, according to apos-
tolic tradition, salt is mingled ; and with
this water the bells are washed inside and
out, and wiped afterwards with a linen
cloth — hence, no doubt, has arisen the in-
correct expression of baptism of bells.
While this is being done, seven psalms of
praise are recited, and then the bells aie
anointed, first with the oil used for the
sick and dying, and afterwards with holy
chrism, such as is used to anoint bishops,
priests and kings. After anointing each
bell the bishop prays :—■' Grant, we be-
seech Thee, Lord, that this vessel,
moulded for Thy Church, be sanctified by
the Holy Suirit, so that the faithful may
by its tolling be invited to their rewaid.
And when its melodious notes sound in
the ears of the people, let their faith and
devotion increase ; let every snare of the
enemy, rattling hail, rushing whirlwinds,
&c. — be driven to a distance ; let Thy
mighty right hand lay the powers of the
air low,' &c. When the bells have been
blessed, the Bishop places a burning
thurible with incense underneath each
bell, whilst the Ixxxxvi. Psalm is recited.
The whole ceremony is concluded by a
deacon chanting a portion of the holy
Gospel." Baronius informs us that Pope
John XIII., in 968, consecrated a very
large new cast bell in the Lateran Church,
and gave it the name of John. This would
be almost contemporary with the case in
England above-mentioned.
Hinging the halls hackwarcis was an-
ciently a practice to which the autho-
rities of towns, &c., resorted as a
sign of distress, or as an alarm to
the people. Hazlitt's Popvlar Poetry,
1864-6, ii., 153, note. The custom
has escaped the notice of our popular
antiquaries. Cleveland, in his "Poems,"
1669, employs the term metaphorically. It
was also the usage in some districts of
Italy, and in other parts of the Continent,
to ring the church-bells backward, when
a fire broke out, in order to summon assist-
ance, as every one on such an occasion
was formerly, and is indeed still, in
many places (particularly in Switzer-
land and Sweden) bound to lend his
aid. That the practice is of con-
siderable antiquity may be inferred
from the fact that it is mentioned in the
" Gesta Romanorura," and in the old bal-
lad-poera of "Adam Bel, Clym of the
Clough," (fee, when the outlaws came to
Carlisle to release Cloudesley, it is said :
" There was many an oute home in
Carlyll blowen.
And the belles bacewarde did they
ring."
Beltein. — In Sinclair's " Statis. Ace.
of Scot." vol. iii. p. 105, the Minister of
Loudoun in Ayrshire tells us: "The cus-
tom still remains amongst the herds and
young people to kindle fires in the high
giounds, in honour of Beltan. Beltan,
which in Gaelic signifies Baal, or Bels
Fire, was anciently the time of this sol-
emnity. It is now kept on St Peter's
Day. The minister of Cfallander in Perth-
shire reported in 1794, as follows : " The
people of this district have two customs,
which are fast wearing out, not only liere,
but all over the Highlands, and therefore
ought to be taken notice of, while they
remain. Upon the first day of May, which
is called Beltan, or Bal-tein-day, all the
boys in a township or hamlet meet in the
moors. They cut a table in the green sod,
of a round figure, by casting a trench in
the ground of such a circumference as to
hold the whole company. They kindle a
fire, and dress a repast of eggs and milk in
the consistence of a custard. They knead
a cake of oatmeal, which is toasted at the
embers against a stone. After the cus-
tard is eaten up, they divide tho cake into
so many portions^ as similar as possible to
one another in size and shape, as there
are persons in the company. They daub
ono of these portions all over with char-
coal, until it be perfectly bl.ick. They
put all the bits of the cake into a bonnet.
Every one, blindfold, draws out a portion.
He who holds the bonnet is entitled to the
last bit. Whoever draws the black bit is
the devoted person, who is co be sacrificed
to Baal, whose favour they mean to im-
plore, in rendering the year productive
of the sustenance ofman and beast. There
is little doubt of these inhuman sacrifices
having been once offered in this country
as well as in the Bast, although they now
pass from the act of sacrificing, and only
compel the devoted person to leap three
times through the flames; witn which the
ceremonies of the festival are closed."
Sinclair's Statis. Ace. of Scotland,
vol. xi. The minister of Logierait, in
Perthshire, says: "On the first of May,
O.S. a festival called Beltan is annually
held here. It is chiefly celebrated by the
cowherds, who assemble by scores in the
fields to dress a dinner for themselves, of
boiled milk and eggs. These dishes they
eat with a sort of cakes baked for the
occasion, and having small lumps, in the
form of nipples, raised all over the surface,
The cake might, perhaps, be an offering
to some deity in the days of Druidism."
Pennant's account of this rural sacrifice ia
AND POPULAR CUSTOMS.
45
more minute. He tells us that, on the
first of May, in the Highlands of Scot-
land, the herdsmen of every village hold
their bel-tein. "They cut a square
trench in the ground, leaving the turf in
the middle ; on that they make a fire of
wood, on which they dress a large caudle
of eggs, butter, oatmeal, and milk, and
bring, besides the ingredients of the
caudle, plenty of beer and whisky : for
each of the company must contribute
something. The rites begin by spilling
some of the caudle on the ground, by way
of libation : on that, every one takes a
cake of oatmeal, upon which are raised
nine square knobs, each dedicated to some
particular being, the supposed preserver
of their flocks and herds, or to some par-
ticular animal, the real destroyer of them.
Each person then turns his face to the
fire, breaks off a knob, and, flinging it
over his shoulders, says : — ' This I give to
thee, preserve thou my horses ;' ' This to
thee, preserve thou my sheep ;' and so on.
After that, they use the same ceremony
to the noxious animals. ' This I give to
thee, O fox ! save thou my lambs ' ; ' this
to thee, O hooded crow ;' ' this to thee,
eagle ! ' When the ceremony is over, they
dine on the caudle ; and, after the feast
is finished, what is left is hid by two per-
sons deputed for that purpose ; but on the
next Sunday they re-assemble, and finish
the reliques of the first entertainment."
Comp. Ireland and St. John's Eve.
Benchers.— The designation of the
governing bodies or committees at Lin-
coln's Inn and the two Temples. At Gray's
Inn they are termed Ancients, and at
Clifford's Inn they were known as Rules.
The Bench was originally and formerly,
and is still by strict right, an elective as-
sembly chosen from the whole constitu-
ency ; but of recent years it has gradually
and tacitly converted a merely temporary
and fiduciary power into an absolute one,
and spends the fevenue of the Inn, and
controls its hospitality without any re-
ference to the Barristers' Table. It is a
signal abuse and usurpation of long stand-
ing, which there might be a considerable
difficulty in correcting or removing.
Bene (or Bean) House. — In the
Owl's Almanac, 1618, mention is made of
"a tapstering or bene house," evidently
a place of common entertainment, and
possibly the germ of the modern bean-
feast, or workmen's holiday.
Benedictio Mensoe. — The grace
before meat, as well as, though not so
properly, that after it. Furnivall's
Baoees Book; Antiquary for January,
1895. In the latter place a knife, pre-
served at the Louvre, and belonging to the
16th century^ bears the former upon it
with the musical notation ; the words are :
Quce sumpturi benedicat trinus & unus,
Amen. A very full account of the graces
pronounced at the Oxford Colleges will be
found in Hearne's Diary, 1869, Appendix
V. Other forms are found in the printed
collections (Hazlitt's Bihl. Coll, vv. Graces
and S eager) ; and doubtless there were
many no longer known.
Benedictio Panis. — The blessing
on the consecrated bread used in the Com-
munion ; it is printed in the service-books-
for Salisbury and other uses, with the
other forms of a similar character.
Benedictio Salis et Aquae. —
A form of prayer found in the Romish
service-books, including those for Eng-
lish use. It is inferrible from the Dur-
ham Ritual that this blessing was pro-
nounced when the salt was poured into-
tho water, for the rubric is: " Hie mit-
tatur sal in aqua, Benedictio salis et
Aquae. Gratia Domini vobiscum." In
tho Durham Ritual (Surtees Society,
1840, pp. 97-104), a remarkable series
of forms of benediction are given,
dating from the ninth or tenth cen-
tui-y. ^ It seems to have been an ancient
practice to bless objects of use and com-
sumption under a variety of circum-
stances ; and wo here find ; Benedictio-
super vasa reperta in locis antiq_uis, Bene-
dictio quorunlihet vasorum, Benedictio'
Arborum, Benedictio Pomorum, Benedic-
tio Panis, Benedictio ad omnia quoi volu-
eris, Benedictio Domus, Benedictio quando
judicium exituri sunt homines, ilxorcismw;
aquoc ad Furtum P.equircndum, Benedictio
A quce, Benedictio Vestium virginum, and
Benedictio Lac et Mel. This frequent and
habitual resort to adjuration and prayer
led to the introduction of the liturgical
Benedictional.
Benediction-Posset. — See Sack
Posset.
Benefit of Clergry.— This privilege
was abolished by 7 cfe 8 Geo. IV. Before
that time, it appears that a felon could
plead benefit of clergy, and be saved by
what was aptly enough termed the neck-
verse, which was very usually the miserere
mei of Psalm 51, but was at the judge's-
discretion. At a period when capital
punishment was inflicted on what would
now be considered terribly slight grounds,
such a means of evasion was perhaps not
improperly connived at. In our old jest
books, however, the practice was one of
the themes selected for derision and satire.
Machyn the diarist points to a provision
in this obsolete usage, which I do not see
noticed elsewhere. He tells us that, on
the 8th March, 1559-60, an old man, who-
was a priest, was hanged for cutting a
purse, "but," adds Machyn, "he was
burnt in the hand afore, or elles ys boke
would have saved hym." In the Year
46
NATIONAL FAITHS
Book of 30 Edward I. it seems to be inti-
mated that, in order to claim benefit of
■clergy, a technical denial of the charge
vvas then considered absolutely an essen-
tial condition.
Benski, or The Fairy's Wife. —
See Wraith.
Beryl. — Aubrey, in his Miscellanies,
1696-1721, ed. 1857, pp. 1647, devotes a
section to this subject, with an illustration
of one of these mirrors. They were for-
merly used by magicians in their supersti-
tious and diabolical operations. Delrio
informs us that the Emperor Julian made
use of a mirror for this purpose, and re-
fers us to his life by Spartianus. Disquis.
Magicce, lib. iv., c. v. "Lilly," says
Grose, "describes one of these berryls or
■crystals. It vvas as large as an orange, set
in silver, with a cross at the top, and
round about engraved the names of the
.angels, Raphael, Gabriel, and Uriel. A
delineation of another is engraved in the
frontispiece to Aubrey's Miscellanies.
This mode of inquiry was practised by Dr.
Dee, the celebrated mathematician. His
speculator was named Kelly. From him,
and othei-s practising this art, we have a
long muster-roll of the infernal host, their
different natures, tempers, and appear-
ances. Reginald Scot has given us a
list of some of the chiefs of these devils or
spirits. Aubrey's had the name of
Gabriel, Uriel, Raphael, and Michael.
"Another mode," Grose remarks, "of
-consulting spirits was by the berryl, by
means of a speculator or seer, who, to have
a complete sight, ought to be a pure vir-
gin, a youth who had not known woman,
■or at least a person of irreproachable life,
and purity of manners. The method of
such consultation is this : the conjuror,
having repeated the necessary charms and
adjurations, with the Litany, or Invoca-
-tion peculiar to the spirits or angels he
wishes to call, (for every one has his par-
ticular form), the seer looks into a chrys-
tal or berryl, wherein he will see the an-
swer, represented either by types or
figures : and sometimes, though very
rarely, will hear the angels or spirits
speak articulately. Their pronunciation
is, as Lilly says, like the Irish, much in
the throat." In Andrews's Continua
tion of Henry, we read : "The Conjura-
"tions of Dr. Dee having induced his
familiar spirit to visit a kind of talisman,
Kelly (a brother adventurer) was ap-
pointed to watch and describe his ges-
tures." The stone used by these impos-
tors was formerly in the Strawberry Hill
collection. It appears to be a polished
piece of cannel coal. To this Butler refers
when he writes,
"Kelly did all his feats upon
The Devil's looking-glass, a stone."
I do not know whether this is the same
stone which was in the possession of the
late Mr. Henry Huth. The latter is said,
at any rate, to have been Dr. Dee's. Did
ho employ it, when Queen Elizabeth came
to Mortlake, to consult him? In Lodge's
"Wits Miserie," 1596, in the Epistle to
the Reader, are the following ouaint allu-
sions to sorcerers and magicians: "Buy
therefore this chrystall, and you shall see
them in their common appearance : and
read these exorcismes advisedly, and you
may be sure to conjuie them without
crossings ; but if any man long for a
familiar for false dice, a spirit to tell for-
tunes, a charme to heale diseased, this
only faooke can best fit him."
This species of divination has still
its believers, and a case occurred
about forty years ago, from which it
transpired that the oeryl or mirror
was consulted by some among our con-
temporaries who ought to have been supe-
rior to so silly a superstition.
Betrothal. — See Handfasting and
Troth-Plight.— narL MS. 980, cited by
Strutt, states that, " by the Civil Law,
whatsoever is given ex sponsalitia Largi-
tate, betwixt them that are promised in
marriage, hath a condition (for the most
part silent) that it may be had again if
marriage ensue not ; but if the man should
have had a kiss for his money, he should
lose one half of that which he gave. Yet
with the woman it is otherwise, for, kiss-
ing or not kissing, whatsover she gave,
she may ask and have it again. However,
this extends only to gloves, rings, brace-
lets, and such like small wares." To the
betrothing contract under consideration
must be referred, if I mistake not, and not
to the marriage ceremony itself (to which
latter, I own, however, the person who
does not nicely discriminate betwixt them
will be strongly tempted to incline) the
well-known passage on this subject in the
last scene of Shakespear's play of "Twelfth
Night." The priest, who had been privy
to all that had passed, is charged by
Olivia to reveal the circumstances, which
he does, reciting the ceremonies of joining
the hands, kissing, and interchanging
rings, as preliminaries which had taken
place in the usual course. The same drama
affords an example of the old English
practice of lovers plighting their troth in
the chantry, in the presence of their
minister. It is where Olivia and Sebas-
tian accompany the priest with this object
in view. It appears to have been formerly
a custom also for those who were betrothed
to wear some flower as an external and
conspicuous mark of their mutual engage-
ment : the conceit of choosing such short-
lived emblems of their plighted loves can-
' not be thought a very happy one. That
AND POPULAR CUSTOMS.
47
such a custom, however, did certainly pre-
vail, we have the testimony of Spenser :
" Bring coronations and sops in wine
AVorn of paramours."
This passage is illustrated by the follow-
ing extract from Gunning's "Reminis-
cences of Cambridge.": "The Dean (of
St. Asaph), who appeared very desirous to
clear up the matter, asked him, amongst
other questions, if he had never made her
any presents? He replied that he never
had, but, recollecting himself, added, ' ex-
cept a very choice bunch of flowers, which
1 brought from Chirk Castle.'" "This
explains the whole matter," said the
Dean; "in Wales, a man never sends a
lady a bunch of flowers, but as a proposal
of marriage, and the lady's acceptance of
them is considered the ratification." This
was in 1788. Fletcher the dramatist
says :
"I knit this lady handfast, and with
this hand
The heart that owes this hand, ever
binding
By force of this initiating contract
Both heart and hand in love, faith,
loyalty,
Estate, or what to them belongs."
Wit at Several Weapons, act v. sc. i.
In "Witt's Recreations," 1640, the an-
nexed passage belongs to a piece called
"Abroad with the Maids"; it was writ-
ten by Herrick :
' ' Next we will act how young men wooe ;
And sigh, and kisse, as lovers do.
And talk of brides, and who shall make
That wedding-smock, this bridal-cake ;
That dress, this sprig, that leafe, this
vine ;
That smooth and silken columbine.
This done, we'l draw lots, who shall buy
And guild the bayes and rosemary :
What posies for our wedding-rings ;
What gloves we'l give and ribbanings."
Strutt, in his "Manners and Customs,"
has illustrated this by an extract from the
old play of the " Widow." From this it
also appears that no dry bargain would
hold on such occasions. For on the
Widow complaining that Ricardo had
artfully drawn her into a verbal contract,
she is asked by one of her suitors, " Stay,
stay, — you broke no gold between you?"
To which she answers, "We broke nothing,
Sir." And, on his adding, " Nor drank
tn each other? " she replies " Not a drop,
Sir." Whence he draws this conclusion :
' ' that the contract cannot stand good in
law." The latter part of the ceremony
seems alluded to in the following passage
in Middleton's " No Wit like a Woman's"
(written before 1626) :
"E'en when my lip touch' d the con-
tracting cup."
Thiers quotes passages from three ritualis-
tic works apposite to this portion of the
nuptial process, as practised in France.
Bituel de Bordeaux, 98-9. Both the Sy-
nodal Statutes of Sens, in 1524, and the
Evreux Ritual (1621) refrained from pre-
scribing betrothal, merely leaving it per-
missive and optional ; and the same may
be said of the Provincial Council of
Rheims, in 1583 ; but all these authorities
laid down the rule that, where the es-
pousal was solemnized, the ceremony must
take place openly and in the church.
Beverat.se, Beverege, or Beveridge,
reward, consequence. 'Tis a word now in
use for a refreshment between dinner and
supper ; and we use the word when any
one pays for wearing new clothes, &c.
Hearne's Glossary to Robert of Glouces-
ter's Chronicle in v. It is at present
employed in the general sense of any liquid
refreshment.
Bible Omens. — The superstitious
among the ancient Christians practised a
kind of divination by opening the Old and
New Testament. Gibbon speaks of Clovis
who, "marching (a.d. 507) from Paris, as
he proceeded with decent reverence
through the holy diocese of Tours, con-
suited the shrine of St. Martin, the sanc-
tuary and oracle of Gaul. His messengers
^vere instructed to remark the words of
the psalm which should happen to be
chaunted at the precise moment when they
entered the church. These words, most
fortunately, exprepsed the valour and vic-
tory of the champions of heaven, and the
application was easily transferred to the
new Joshua, the new Gideon, who went
forth to battle against the enemies of the
Lord." He adds : "This mode of divina-
tion by accepting as an omen the first
sacred words which in particular circum-
stances should be presented to the eye or
ear, was derived from the Pagans, and the
Psalter or Bible was substituted for the
poems of Homer and Virgil. From the
fourth to the fourteenth century, these
Sortes Sanctorum, as they are styled,
were repeatedly condemned by the decrees
of councils, and repeatedly practised by
Kings, Bishops, and Saints." Willis of
Gloucester bears testimony to this point :
" As I was to passe through the roome
where my little grand-childe was set by
her grandmother to read her morning's
chapter, the 9th of Matthew's Gospeli,
just as I came in she was uttering these
words in the second verse, ' Jesus said to
the sicke of the palsie, Sonne, be of good
comfort, thy sinnes are forgiven thee ' ;
which words sorting so fitly with my case,
whose whole left side is taken with that
kind of disease, I stood at a stand at the
uttering of them, and could not but con-
ceive some joy and comfort in those blessed
48
NATIONAL FAllHii
words, though by the childe's reading, as
if the Lord by her had spoken them to my-
selfe, a paralytick and a sinner, as that
Sicke man was," &c. This may be called
a Bible omen. Mount Tabor, 1639, pp.
199-200. It appears that Arise Evans, in
the time of the Commonwealth, used this
species of divination by the Bible, and
also that one of the Earls of Berkeley had
recourse to the then prevailing supersti-
tion. His lordship's words are : " I being
sick, and under some dejection of spirit,
opening my Bible to see what place I
could first light upon, which might ad-
minister comfort to me, casually I^ fixed
upon the sixth of Hosea : the first three
verses are these. [Here follows the quota-
tion.] I am willing to decline supersti-
tion upon all occasions, yet think my self
obliged to make this use of such a provi-
dential place of Scripture : First, by
hearty repenting me of my sins past :
Secondly, by sincere reformation for the
time to come." — Eccho to the Voice frnm
Heaven, 1652, p. 227. Martin, speaking
of the Isle of Collonsay, says, that in con-
fidence of curing the patient by it, the
inhabitants had an antient custom of fan-
ning the face of the sick with the leaves
of the Bible. Descr. of the West of Scot-
land, 248. A correspondent of "Notes
and Queries," in the number for October
19, 1861, states that he met with the cus-
tom of dipping into the Bible on New
Year's Day before noon in the county of
Oxford, and that it was believed that the
tenor of the first passage which caught
the eye of the dipper, was a prognostica-
tion of the person's good or bad luck for
the year.
Bicker-rade, The. — This is a prac-
tice among reapers in some parts. A
correspondent of Notes and Queries de-
sciibed it, so far as its indelicate character
would allow, in the columns of that
periodical in 1857. The writer seems to con-
sider the custom as belonging chiefly to
Berwickshire. At the harvest-dinner " each
band-wun, consisting of six shearers and a
bandster, had the use of a bicker (a small
round wooden vessel, composed of staves
or staps, and neatly bound with willow
girths or girds) ; sometimes more than one
bicker was used by the bandwun. After
the dinner repast was finished, any of the
men of the boun, who felt disposed to in-
flict on any female the bicker-rade, ex-
tende her upon her back on the ground
and reclining upon her commenced a series
of operations, which are too indelicate
to be minutely described." It seems fur-
ther, that resistance was useless, and that
serious injuries were sometimes suffered
by the victims of this barbarous process.
It has probably become entirely obsolete by
this time : it was nearly so forty years ago.
Bid-Ale. — There was an ancient cus-
tom called Bid-ale or Bidder-ale, from
the Saxon word biddan, to pray or suppli-
cate, when any honest man, decayed in
his estate, was set up again by the liberal
benevolence and contributions of friends
I at a feast, to which those friends were bid
I or invited. It was most used in the West
of England, and in some counties called
a help-ale, A writer in "The Gentle-
j man's Magazine" for May, 1784, men-
tions this custom in some parts of South
Wales, peculiar, he thinks, to that coun-
try, and still practised at the marriages
of servants, tradesfolks, and little farmers,
" Before the wedding an entertainment
is provided, to which all the friends ot
eacn party are bid or invited, and to
which none fail to bring or send some
contribution, from a cow or calf down to
half-a-crown or a shilling. An account of
each is kept, and if the young couple do
well, it is expected that they should give
as much at any future bidding of their
generous guests. I have frequently known
of £50 being thus collected, and have
heard of a bidding, which produced even
a hundred." The Cambrian Begister,
1796, p. 450j adds : "Some time previous to
these weddings^ where they mean to re-
ceive contributions, a herald with a crook
or wand, adorned with ribbons, makes
the circuit of the neighbourhood, and
makes his ' bidding ' or invitation in a
prescribed form. The knight-errant ca-
valcade on horseback, the carrying off the
bride, the rescue, the wordy war in rhythm
between the parties, &c. which formerly
formed a singular spectacle of mock con-
test at the celebration of nuptials, I be-
lieve to be now almost, if not altogether,
laid aside every where through the Princi-
pality." The following is from the
"Gentleman's Magazine" for 1789: —
"Bidding. — ^As we intend entering the
nuptial state, we propose having a bid-
ding on the occasion on Thursday the 20th
day of September, instant, at our own
house on the Parade : where the favour of
your good company will be highly es-
teemed; and whatever benevolence you
pleased to confer on us, shall be gratefully
acknowledged and retaliated on a similar
occasion by your most obedient humble
servants, William Jones, Ann Davies;
Caermarthen, Sept. 4, 1787. N.B. —
The young man's father (Stephen Jones)
and the young woman's aunt (Ann
Williams) will be thankfull for all
fa,vours conferred on them that day."
Another writer in the "Gentleman's
Magazine " for 1784 mentions a simi-
lar custom in Scotland called Penny
Weddings. In the Penny Magazine
for January, 1835, an improved and
more ambitious form of communication
AND POPULAR CUSTOMS.
49
(among the humbler classes) to the friends
of the parties, is given. A couple belong-
ing to Caermarthenshire are represented
as addressing a circular to guests as fol-
lows : —
" Carmarthenshire, February 1, 1834.
"Dear Friend, — We take this conveni-
ence to inform you that we confederate
such a design as to enter under the sanc-
tion of matrimony on the 19th of Febru-
ary inst. And as we feel our hearts in-
clining to regard the ancient custom of
our ancestors, sef Hilioyaeth Gomer, we
intend to make a wedding-feast the same
day at the respective habitation of our
parent ; we hereby most humbly invite
your pleasing and most comfortable fellow-
ship at either of which places ; and what-
ever kindness your charitable hearts
should then grant will be accepted with
congratulation and most lovely acknow-
ledgment, carefully recorded and returned
with preparedness and joy, whenever a
similar occasion overtake you, by your
affectionate servants,
David Joshua.
Mary Williams.
In this case the parents of both parties
entertained ; but in another example of
1830, belonging to Glamorganshire, the
hospitality was limited to the bride's
family. " Some of the Cumbrians," ob-
serves the compiler of the " Westmoreland
and Cumberland Dialect," 1839, " particu-
larly those who are in poor circumstances,
have, on their entrance into the married
state, what is called a bidding, or bidden-
wedding, over which a sort of master of the
revels, called a birler, presides, and at
which a pecuniary collection is made
among the company for the purpose of
setting the wedded pair forward in the
world. It is always attended with music
and dancing, and the fiddler, when the
contributions begin, takes care to remind
the assembly of their duties by notes imi-
tative of the following couplet :
' Come, my friends, and freely offer ;
Here's the bride who has no tocher
(dowry)."
Bidding' to Funerals. — From an
early date it was customary among the
gilds of the City of London to summon
all the brethren to attend the obsequies
of a departed member, and in more
modern times a form of invitation on a
small broadsheet, enclosed in a mourning
border with the usual emblems of mortal-
ity was prepared and distributed. A fac-
simile of one of these notices is given in
Hazlitt's Livery Companies, 1892. At
South Shields, co. Durham, the bidders,
i.e., the inviters to a funeral never use
the rapper of the door when they go about,
but always knock with, a key, which they
carry with them for tliut purpose. I know
not whether this custom be retained any
where else. The following form of invit-
ing to burials by the public bellman of
the town was, in Brancl's time, hi use at
Hexham, Northumberland: "Blessed are
the dead which die in the Lord. Joseph
Dixon is departed, sou of Christopher
Dixon was. Their company is desired to-
morrow at five o'clock, and at six he is
to be bu — ri — ed. For him and all faith-
ful people give God most hearty thanks."
A writer in the Penny Magazine for 1837,
in reference to Northumbrian manners
and customs, says : "In many places it is
usual to invite not only the friends, but
also the neighbours of a deceased person to
his funeral. This is done by bidders,
dressed in black silk scarfs, going round
formally. The bidders never used the
rapper of the door, but always knocked
with a key, which they carried with them
for that purpose. In the town of Hex-
ham, until within the last few years, the
public bellman went round publicly to in-
vite attendance at a deceased's funeral ; on
such occasions a notice somewhat similar
to the following was used : ' Blessed are
the dead which die in the Lord. John
Robson is departed, son of Richard Rob-
son that was. Company is desired to
morrow at five o'clock, and at six he is to
be buried. For him and all faithful
people give God most hearty thanks." See
Funeral Customs.
Bidding: Prayer — See Nares, Glos-
sary, 1859, in V.
Billiards.— -At what date this game
was introduced into England is uncertain.
It occurs in Spenser's jlother Hubbard's
Tale, among his Complaints, 1591, and is
named by Shakespear in Antony and Cleo-
patra, iii., v., where the Queen, referring
to music, says : ' ' Let it alone, let us to
billiards." This drama was licensed in
1608. Even in the poet's day, barring
was understood, as Mr. Symon points out.
Shakespear Quotation, 1901, p. 49. The
game is thus mentioned in the Book of
Expenses of James Masters, Esq., of Yotes
Court, Mereworth, co. Kent : — " Decem-
ber 21, 1661. For 4 yards & ^ of Greene
Cloath to cover my Billyard table at 10s.
ye yard, 02. 05. 00." "Feb 12, 1661/2.
For 2 Billyard Sticks, 2 balls, Ring &
porch, 00. 18. 00." The cannon at billi-
ards is taken to be a corruption of carom,
itself an abbreviation of carambole, the
French term for the red ball, which was
neutral, and which was a form of the
game formerly played with three balls it
was the object of each of the two players
to strike, as well as his adversary's. The
name of this amusement is apparently
derived from Fr. bille, for a ball, and
hence billard. Cotton, in the Complrat
5°
NATIONAL FAITHS
Gamester, 1676, refers to it in company
with bowls, chess, cards, and dice. It is
among the amusements described in a
small volume entitled : ' ' Games most in
use in England, France and Spain."
printed about 1710, and purporting to be
regulated by the most experienced mas-
ters. The principal or largest monograph
on the subject is that of Edwin Kentfield,
of Brighton, folio, 1839, with a curious
folding frontispiece and a series of dia-
grams, shewing the various stages of the
game, and the modes of playing it in
different places. Kentfield was himself
a very expert hand, and was patronised
by the then Duke of Devonshire, who,
when he came to Brighton, used to play
with him. It is said that Carter, at one
time landlord of the Blue Posts, Brydges
Street, Drury Lane, was a very success-
ful player at this game from the length
of his arms.
Bird of Paradise. — In A Short
Belation of the Biver Nile, 1669, is is said :
" The Bird of Paradise is found dead with
her bill fixed in the ground, in an island
joyning to the Maluccos not far from Ma-
caca ; whence it comes thither, is unknown,
though great diligence hath been imployed
in the search, but without success. One
of them dead came to my hands. I have
seen many. The tayle is worn by children
for a penashe, the feathers fine and sub-
tile as a very thin cloud. The body not
fleshy, resembling that of a thrush. The
many and long feathers (of a pale invivid
colour, nearer white than ash colour),
which cover it, make it of great beauty.
Report says of these birds, that they al-
waies flie from their birth to their death,
and are not discovered to have any feet.
They live by flyes they catch in the ayr,
where, their diet being slender, they take
some little repose. They fly very high,
and come falling down with their wings
displayed. As to their generation, Nature
is said to have made a hole in the back
of the male, where the female laies her
eggs, hatcheth her young, and feeds them
till they are able to fly : great trouble and
affection of the parent ! I set down what
I have heard. This is certainly the bird
so lively drawn in our maps." This
beautiful creature is almost confined
in its habitat to New Zealand and
Southern Australia, once parts of the
same continent. The account given
above is of no value, except to shew the
ignorance of the earlier travellers and
naturalists. There are in fact several varie-
ties. The Paradisea apoda, however, was
not one of these, but merely a supposed
footless genus, the specimens sent to
Europe having lost their feet. This error
produced a second, namely, that the bird
was perpetually on the wing.
Bird and Fowl Augrury.— These
Fowl omens are probably derived to us
from the Romans, at whose superstitions
on this account Butler laughs :
" A flamm more senseless than the
Rog'ry
Of old Aruspicy and Aug'ry,
That out of Garbages of Cattle
Presage'd th' events of truce or battel;
From flight of birds or chickens pecking
Success of great'st attempts would
reckon."
The ancient augurs foretold things to
come by the chirping or singing of certain
birds, the crow, the pye, the chough, &c. :
hence perhaps the observation, frequent in
the mouths of old women, that when the
pie chatters we shall have strangers.
Horace, in his " Ode to Galatea," has
this thought :
' ' Teque nee Isevus vetet ire picus.
Nee vaga cornix."
Pennant, speaking of the hoopoe, tells that
the country people in Sweden look on the
appearance of this bird as a presage of
war : Facies armata videtur. And form-
eily the vulgar in our country esteemed it
a forerunner of some calamity, which has
probably occasioned its growing scarcity,
The same writer tells us that the great
auk, a species of penguin, is a bird ob-
served by seamen never to wander beyond
soundings, and according to its appear-
ance they direct their measures, being
then assured that land is not remote.
Moresin and Gaule rank the unseason-
able crowing of the cock among omens.
As also the sudden fall of hens from the
housetop. Papains, 1594, p. 21 Mag-Astro-
mancer posed, p. 181. Bartholomseus says
of the crow: " Divynours tell, that she
taketh hede of spienges and awaytynges,
and teacheth and sheweth wayes, and
warneth what shal fal. But it is ful unle-
ful to beleve, that God sheweth his prevy
Counsayle to Crowes as Isidore sayth.
Amonge many divynacions divynours
meane that crowes token reyne with gre-
dynge and cryenge, as this verse metneth :
' Turn Comix plena pluviam vocat im-
proba voce.' "
that is to understonde,
' Nowe then the crowe calleth reyne with
an eleynge voyce.' "
In the Earl of Northampton's " Defensa-
tive," 1583, signat. T 2 verso, we read:
"The Plight of many crowes uppon the
left side of the eampe, made the Romans
very much afrayde of somme badde lucke :
as if the great God Jupiter had nothing
else to doo (sayd Carneades) but to dryve
Jacke Dawes in a flocke together." Gaule
particularizes among omens, " A crow
lighting on the right hand or on the left."
AND POPULAR CUSTOMS.
51
Mag - Astromancer posed, p. 181. An-
other early author says : " If a crow fly
hut over the house and croak thrice, how
do they fear, they, or some one else in the
family shall die?" Eamsey's Elmintho-
logia, 1668, p, 271. We are informed that
' ' people prognosticate a great famine or
mortality, when great flocks of jays and
crows forsake the woods ; because these
melancholy birds, bearing the characters
of Saturn the author of famine and mor-
tality, have a very early perception of the
bad disposition of that planet. Ath-
enian Oracle, p 271. And Defoe
writes: "Some will defer going abroad,
tho' called by business of the greatest con-
sequence, if, happening to look out of the
window, they see a single crow." Mem.
of Duncan Gamphel, 60. Willsford has
much to say on this branch of his subject :
■ ' Ravens and crows, when they do make a
hoarse, hollow, and sorrowful noise, as if
they sobbed, it presages foul weather ap-
proaching. Crows flocking together in
great companies, or calling early in the
morning with a full and clear voice, or at
any time of the day gaping against the
sun, foreshews hot and dry weather : but
if at the brink of ponds they do wet their
heads, or stalk into the water, or cry much
towards the evening, are signs of rain."
He adds : " The woodpecker's cry denotes
wet. Buzards, or kites, when they do
soar very high and much to lessening them-
selves, making many plains to and agin,
foreshows hot weather^ and that the lower
region of the air is inflamed, which for
coolnesse makes them ascend. Cranes
soaring aloft, and quietly in the air, fore-
shows fair weather ; but if they do make
much noise, as consulting which way to
go, it foreshows a storm that's neer at
hand. Herons in the evening, flying up
and down as if doubtful where to rest, pre-
sages some evill approaching weather."
Nature's Secrets, 1658, p. 133. Pennant,
speaking of the carrion crow, tells us Vir-
gil says that its croakings foreboded rain.
It was also thought a bird of bad omen,
especially if it happened to be seen on the
left hand.
"Ante sinistra cava monuisset ab
ilice Cornix."
— Zoology, i. 220. In Dives et Pauper, ch.
46, we read: "Some bileve that yf the
kyte or the puttock fle ovir the way afore
them that they shuld fare wel that daye,
for sumtyme they have farewele after that
they see the puttock so fleynge ; and soo
they falle in wane by leve and thanke the
puttocke of their welfare and nat God,
but suche foles take none hede howe often
men mete with the puttok so fleynge and
yet they fare nevir the bettei- : for there
is CO folk that mete so oft with the put-
toke so fleynge as they that begge their
mete from dore to dore." Hall in his
" Characters," 1608, declares that in his
time it was enough to induce the super-
stitious man to make his will, if a bittern
flew over his head ; but in these statements
one may fairly suspect a tincture of hyper-
bole or exaggeration. Dr. Leyden ob-
serves of the magpie, that "it is, accord-
ing to popular superstition, a bird of un-
lucky omen. Many an old woman would
more willingly see the devil, who bodes no
more ill luck than he brings, than a mag-
fie perching on a neighbouring tree."
.eyden also informs us that "in the
South and West of Scotland, this bird is
much detested, though not reckoned omi-
nous. As it frequents solitary places, its
haunts were frequently intruded upon by
the fugitive Presbyterians, during the per-
secution which they suffered in the dis-
graceful and tyrannical reign of Charles
II. and James II., when they were often
discovered by the clamours of the lap-
wing." Glossary to the Compla-unt^ of
Scotland. 1801, vv. Piett and Thriasneck.
The notes of the night-crow, or night-jar,
have always been regarded as portentous,
and significant of death in a household,
where they are heard. Mary, Countess of
Pembroke, in her poem on the passion,
written perhaps about 1590, says :
" The night crowes songe, that soundeth
nought but death."
And Shakespear himself alludes to the
superstition. In the " Parly ament of
Byrdes " (circa 1550), the popular super-
stition relating to this creature is referred
to by the Hawk :
" — The Crowe hath no brayne.
For to gyue couusell but of the rayne."
So, again, in " Tottel's Miscellany," 1557,
one of the Uncertain Authors says :
' ' Thou dunghyll crowe that crokest
agaynst the rayne,
Home to thy hole."
The modern sailors pay respect to augu-
ries in the same manner as Aristophanes
in his Aves, line 597, tells us those of
Greece did above two thousand years
ago. Pennant farther observes, that
the stormy petrol presages bad weather,
and cautions the seamen of the ap-
proach of a tempest by collecting un-
der the sterns of the ships. Zoo-
logy, i., 258; ii., 508, 554. Werenfels
says : "If the superstitious man has a de-
sire to know how many years he has to live,
he will inquire of the cuckow." In 1609,
Thomas Dekker printed his "Raven's Al-
manack," which expressly purported to
be a prognostication of calamities in store
for this kingdom ; and in 1620 Rowlands
52
NATIONAL FAITHS
produced his Night Haven with the follow-
ing distich on the title :
" All those whose deeds doe shun the
Light,
Are my companions in the night."
Gay, too, in his pastoral called "The
Dirge," has noted this omen :
" The boding raven on her cottage sat,
And with hoarse croakings n-arn'd us
of our fate."
Its being accounted unlucky to destroy
swallows is probably a pagan religue. We
read in ^lian that these birds were sacred
to the penates or household gods of the
ancients, and therefore were preserved.
They were honoured anciently as the nun-
cios of the spring. The Rhodians are said
to have had a solemn anniversary song to
welcome in the swallow. Anacreon's Ode
to that bird is well known.
The ancients were firm believers —
as it is scarcely necessary to observe
— in auguries derived from the flight
of birds. Willsford speaks of the
low flight of the swallow as indicative
of rain; but this is doubtful {'Nature's
Secrets, 1658, p. 134), and Gaule, {Mag-
Astromancers posed, 181) says that a swal-
low falling down the chimney was thought
in his day to be an inauspicious symptom.
The former observes generally that birds
which frequent trees and bushes, " if they
do fly often out, and make quick returns,
expect some bad weather to follow soon
after." Rosse, in allusion to the English
Civil Wars in the seventeenth century,
declares that these misfortunes were fore-
told by the appearance of unusual flights
of birds, seen in the air fighting on oppo-
site sides. Arcana Microcosmi, 1652, App.
219. It was considered a bad omen if a
swallow died in one's hand, and from some
remains of proverbial law it appears that
a degree of sanctity, which it has since
lost, was formerly attached to this bird.
Every one must be familiar with the adage
Cof which there is more than one version,
however) :
" The martin and the swallow
Are God Almighty's birds to hollow " ;
where hollow is the old form of hallow, or
keep holy. Parker, in his " Philomela,"
1632, says, in allusion to the swallow :
" And if in any's hand she chance to
dye,
'Tis counted ominous, I know not why."
There was also a belief that whoever stole
a swallow's eggs, or a robin's or wren's
young ones, would be punished by some
domestic calamity. Lunton observes,
that the peacock, by his loud and harsh
clamour, prophesies and foretells rain.
and the oftener they cry, the more ram la
signified." Theophrastus and Mizaldus
are cited: — "and Paracelsus saies, if a
Eeacock cries more than usual, or out of
is time, it foretells the death of some in
that family to whom it doth belong."—
Notable Thinos, 1579, ed. 1660, p. 311.
Willsford enters into a somewhat elaborate
catalogue of omens of this description. His
words are these : " The offspring or ali-
ance of the Capitolian Guard, when they
do make a gaggling in the air more than
usual, or seem to fight, being over greedy
at their meat, expect then cold and win-
terely weather. Peacocks crying loud and
shrill for their lost lo, does proclaim an
approaching storm. Doves coming late
home to their houses than they are accus-
tomed to do, presages some evil weather ap-
proaching. Jack-daws, if they come late
home from forraging, presages some cold
or ill weather neer at hand, and likewise
when they are seen much alone. Finally,
that duck, mallards, and all water-fowls,
when they bathe themselves much, prune
their feathers, and flicker, or clap them-
selves with their wings, it is a sign of rain
or wind. The same with cormorants and
gulls. Sea-mews, early in the morning
making a gaggling more than ordinary,
foretoken stormy and blustering weather."
This superstition was entertained in Scot-
land in the 18th century. A person writing
from Holywood, co. Dumfries, about 1790,
says: "During the whole year the sea
gulls, commonly called in this parish sea-
ma ws, occasionally come from the Sol way
Firth to this part of the country; their
arrival seldom fails of being followed by a
high wind and heavy rain, from the south-
west, within twenty-four hours ; and they
return to the Firth again as soon as the
storm begins to abate." Nature's Secrets,
1658, 132-4. The same notion appears to
have prevailed in other parts. "The sea-
gulls," says a writer from Arbilot, co. For-
far, " are considered as ominous. When
they appear in the fields, a storm from the
south-east generally follows ; and when the
storm begins to abate, they fly back to the
shore." Stat. Ace., i., 32. Such after all
has always been, and is, pretty much the
belief and experience all along our Eng-
lish coasts. We still attach credit to the
symptoms of hard weather at sea, when
the gulls fly landward, and are seen up
the Thames. A traveller of the 18th cen-
tury remarked that a bird, which he calls
caldelia, appeared on the coasts of Corsica
and Sardinia just before a storm, like the
petrel with us. Smith's Travels, 1792, p. 11
Dallaway, when he visited the Bosphoru^,
was struck by the large flocks of sea-
birds, like swallows, but, says he, " be-
cause they are never known to rest, they
are called halcyons, and by the French
ames damnies," which flew in a train from
AND POPULAR CUSTOMS.
53
one sea to the other, and were looked upon
as ominous by the inhabitants. It is held
extremely portentous, says Grose, to kill
a cricket, a ladybug, a swallow, martin,
robin redbreast, or wren ; perhaps from
the idea of its being a breach of hospi-
tality ; all these birds and insects alike
taking refuge in houses. Grose enumer-
ates among unlucky things the killing of
any of these birds or insects ; and Park
mentions that when he was a boy, he
remembered a different version of a fami-
liar distich :
" Tom Tit and Jenny Wren,
Were God Almighty's cock and hen."
Persons killing any of the above-men-
tioned birds or insects, or destroying their
nests, will infallibly within the course of
the year break a bone, or meet with some
•other dreadful misfortune. On the con-
trary, it is deemed lucky to have martins
or swallows build their nests in the eaves
of a house, or in the chimneys. Compare
Divination and Wren.
Bishop in trie Pan..— Tyndale, in
his Obndyence of a Christian Man, 1528,
jp. 109, says: "When a thynge speadeth
not well, we borrowe speach and saye the
byshope hath blessed it, because that no-
thynge speadeth well that they medyll
wythall. If the podech be burned to, or
the meate ouer rested, we saye the byshope
hath put his fote in the pote, or the
bishope hath played the coke, because the
bishopes burn who they lust and whosouer
■displeaseth them." In Tusser's " Hus-
bandry," under April, are the following
lines :
" Blesse Cisley (good Mistress) that
Bushop doth ban.
For burning the milke of hir cheese to
the pan."
On which Hillman has the following note :
"When the Bishop passed by (in former
times) every one ran out to partake of his
Jilessing, which he plentifully bestow'd as
he went along : and those who left their
milk upon the fire, might find it burnt to
the pan when they came back, and perhaps
iban or curse the Bishop as the occasion of
it, as much or more than he had blessed
them : hence it is likely it grew into a
■custom to curse the bishop when any such
disaster happen'd, for which our author
would have tne mistress bless, Anglice cor-
rect, her servant, both for her negligence
and unmannerliness." Bishops were in
Tusser's time still much in the habit of
burning heretics.
Bishopping'- — This is what is now
generally known as Confirmation, a term
which was not understood in early times.
In the Privy Purse Expenses of the Prin-
cess Maiy, under December, 1536, we
have: " Itm Payed for the fascion of a
Tablet geven to my lady Carowes (Carew's)
Doughter beeng my ladyes goddoughter at
the byshoppyng .... vjs." There is an-
other and very different process, known
technically as bishopping. In the printing
business it used, before the introduction
of the roller, to be the duty of the press-
man to see to the bishopping of the balls,
made of sheepskin attached to a stock,
which are used to ink the type before
printing. These balls, which are of con-
siderable size, must be kept soft and
moist to receive the ink, and this result
is, or used to be, obtained by wrapping
them after employment, against the fol-
lowing occasion, in a blanket dipped in
urine. The practice was a sort of chris-
tening, and the term perhaps owed itself
to the resentment of the printer at the
old animosity of the episcopal order
against the typographical art.
Bisiiops Stortf ord.--The following
very extraordinary septennial custom at
Bishops Stortford, Herts, and in the ad-
jacent neighbourhood, on Old Michael-
mas Day. I find in a London newspaper
Oct. 18, 1787: "On the morning of this
day, called Ganging Day, a great number
of young men assemble in the fields, when
a very active fellow it nominated the
leader. This person they are bound to
follow, who, for the sake of diversion,
generally chooses the route through ponds,
ditches, and places of difficult passage.
Every person they meet is bumped, male
or female ; which is performed by two other
persons taking them up by their arms,
and swinging them against each other.
The women in general keep at home for
this period, except those of less scrupulous
character, who, for the sake of partaking
of a gallon of ale and a plumb-cake, which
every landlord or publican is obliged to
furnish the revellers with, generally spend
the best part of the night in the fields, if
the weather is fair ; it being strictly ac-
cording to ancient usage not to partake of
the cheer any where else."
Bisley, Surrey.— See St. John the
Baptist's Well.
Black Belly and Bawsy
Browrn. — See Brawny.
Black Knisht of Ashton. — See
Hazlitt's Proverhs, 1882.
Black Monday. — Easter Monday,
1360, when the cold was so intense, that
the English troops before Paris, under
Edward III., suffered severely. The ex-
pression must have been subsequently em-
ployed in a somewhat vague sense, and
among other uses, by schoolboys, as it was
an usual day for returning from the holi-
days. Compare Nares, 1859, in v.
54
NATIONAL FAITHS
Black Veil. — Prior to the assump-
tion of this in the Bomish Church, the re-
cluse goes through on an appointed day
all the forms of ordinary marriage, the
physical or fleshly husband excepted :
she is attired in white satin, wears a
wreath of flowers, receives a wedding ring,
and presides at a breakfast, where there
is bride-cake. During the day she re-
ceives her girl-friends, and all is gaiety.
It is her final experience of the world and
those whom she Knows. She has already
taken the white veil, which is regarded as
the Betrothal, as distinguished from this
— the wedding. The two services, usually
occupy an hour and a half to two hours.
Blank. — This is no doubt the same as
La Blanque of the early French drama
and poetry, and was a game of hazard, at
which even the lower orders in both coun-
tries were fond of playing, and in which
serious losses were sometimes incurred. In
the Interlude of Youth, printed two or
three times about 1550, there is the follow-
ing highly curious enumeration :
Sir, I can teach you to play at the dice,
At the queen's game and at the Irish ;
The treygobet and the hazard also,
And many other games mo;
Also at the cards I can teach you to play,
At the triump and one-and-thirty.
Post, pinion, and also aums-ace,
And at another they call dewce-ace.
Yet I can tell you more, and ye will con
me thank.
Pink, and drink, and also at the blank,
And many sports mo.
Hazlitt's Dodsley, ii., 34-5. It is, as will
appear, somewhat uncertain whether the
writer intended to include blank among
the games at cards or not, as he catalogues
subject to the exigencies of rhyme.
Blaze's Day, St.— (February 3.)
Hospinian describes this Saint as a Cappa-
docian Bishop who, in the persecucjon
under Diocletian and Maximian, fled to a
cavern and led the life of a hermit. He
also followed the medical profession, and
healed both men and animals. He was
discovered, however, and cast into prison,
from which, after enduring many tortures,
he was led to the place of execution. After
his martyrdom and canonization, candles
were offered at his altar, which were said
to possess the unusual property of curing
diseases in human and other creatures.
Minshew, in his " Dictionary," under the
word Hock-tide, speaks of " St. Blaze
his day, about Candlemas, when country
women goe about and make good cheere,
and if they find any of their neighbour
women a spinning that day, they burn and
make a blaze of fire of the distaffe, and
thereof called S. Blaze his Day." Percy
tells us " The anniversary of St. Blasius is
the 3rd of February, when it is still the
custom in many parts of England to light
up fires on the hills on St. Blayse night :
a custom antiently taken up, perhaps for
no better reason than the jingling resem-
blance of his name to the word Blaze."
Notes to Northumb. Household Book, 1770,
p- 333. Scot, in his " Discovery of Witch-
craft," gives us a charm used in the Ro-
mish Church upon St. Blaze's Day that will
fetch a thorn out of any place of one's
body, a bone out of the throat, etc, to wit,,
" Call upon God and remember St. Blaze."
The following is the account of St. Blaze
in the " Popish Kingdome," fol. 47 b. :
"Then foUoweth good Sir Blaze, who
doth a waxen candell give,
And holy water to his men, whereby they
safely live.
I divers barrels oft have seene, drawne
out of water cleare,
Through one small blessed bone of this
same Martyr heare :
And caryed thence to other townes and
cities farre away,
Ech superstition doth require such earn-
est kinde of playe."
The following lines occur in an early MS.
among Coles's MSS. in the British
Museum : —
" Imber si datur, Virgo dum purificatur,
Inde notatur quod hyemps abinde
fugatur :
Si sol det radium, frigis, erit nimium."
A village in North Cornwall is called after
this saint.
Blessing: of Clouts.— The leaving
of rags at wells was a singular species of
popular superstition. Grose tells us that
" Between the towns of Alten and Newton,
near the foot of Rosberrye Toppinge
there is a well dedicated to St. Os-
wald. The neighbours have an opinion
that a shirt or shift taken off a
sick person and thrown into that
well, will show whether the person will re-
cover or die ; for if it floated it denoted the
recovery of the party ; if it sunk, there re-
mained no hope of their life : and to re-
ward the Saint for his intelligence, they
tear off a rag of the shirt, and leave it
hanging nn the briars thereabouts;
where, '^ says the writer," I have seen such
numbers as might have made a fayre
rheme in a paper myll." Pennant tells
us, "They visit the Well of Speye, in
Scotland, for many distempers, and the
Well of Draohaldy for as many, offering
small pieces of money and bits of rags."
Pinkerton, speaking of the River Fillan in
the Vale of Strathfillan, says, "In this
river is a pool consecrated by the antient
superstition of the inhabitants of this
country. The pool is formed by the eddy-
ing of the stream round a rock. Its waves
AND POPULAR CUSTOMS.
55
were many years since consecrated by
Fillan, one of the saints who converted the
antient inhabitants of Caledonia from
Paganism to the belief of Christianity. It
has ever since been distinguished by his
name, and esteemed of sovereign virtue in
curing madness. About two hundred per-
sons afflicted in this way are annually
brought to try the benefits of its salutary
influence. These patients are conducted
by their friends, who first perform the cere-
mony of passing with them thrice through
a neighbouring cairn ; on this cairn they
then deposit a simple offering of clothes,
or perhaps a small bunch of heath. More
precious offerings used once to be brought.
The patient is then thrice immerged in the
sacred pool. After the immersion, he is
bound hand and foot, and left for the night
in a chapel which stands near. If the
maniac is found loose in the morning, good
hopes are conceived of his full recovery.
If he still remains bound, his cure is
doubtful. It sometimes happens that death
relieves him, during his confinement, from
the troubles of life." Heron's Journey
through part of Scotland, i., 282. In the
"Statistical Account of Scotland," we
read: — "A spring in the Moss of
Melshach, Aberdeenshire, of the chaly-
beate kind, is still in great reputa-
tion among the common people. Its
sanative (lualities extend even to brutes.
As this spring probably obtained vogue at
first in days of ignorance and superstition,
it would appear that it became customary
to leave at the well part of the clothes of
the sick and diseased, and harness of the
cattle, as an offering of gratitude to the
divinity who bestowed healing virtues on
its waters. And now, even though Ihe
superstitious principle no longer exists, the
accustomed offerings are still presented."
(This was in or about 1794.) Stat. Ace.
xiii., 76. We read " of a well called Crai-
guck, CO. Ross, issuing from a rock near the
shore of Bennetsfield, resorted to in the
month of May by whimsical or superstiti-
ous persons, who, after drinking, com-
monly leave some threads or rags tied to a
bush in the neighbourhood." Stat. Ace.
of Scotland, xv., 613. Macaulay, speak-
ing of a consecrated well in St. Kilda,
called Tobirnimbuadh, or the spring of
diverse virtues, says, that " near the foun-
tain stood an altar, on which the distressed
votaries laid down their oblations. Before
they could touch sacred water with any
prospect of success, it was their constant
practice to address the Genius of the place
with supplication and prayers. No one
approached him with empty hands. But
the devotees were abundantly frugal. The
offerings presented by them were the poor-
est acknowledgments that could be made
to a superior Being, from whom they had
either hopes or fears. Shells and pebbles.
rags of linen or stuffs worn out, pins,
needles, or rusty nails, were generally all
the tribute that was paid ; and sometimes,
though rarely enough, copper coins of the
smallest value. Among the heathens of
Italy and other countries, every choice
fountain was consecrated, and sacrifices
were offered them, as well as to the deities
that presided over them. Hist. Acct.
In the " Marriage of Wit and Wisdom,"
circa 1570, Indulgence says to Wit :
" Well, yet before the goest, hold heare
My blessing in a clout ;
Well fare the mother at a neede,
Stand to thy tackling stout."
The first allusion to this old belief and
usage is, so far as I know, in John Hey-
woods "Dialogue," originally printed as
early as 1546. The passage is as follows
in the edition of 1562 :
"Ye haue had of me all that I might
make.
And be a man neuer so greedy to wyn,
He can liaue no more of the foxe but
the skj'n.
Well (quoth he) if ye list to bring it out.
Ye can geue me your blessing in a clout
Ye can geue me your blessing in a
clout."
Davies of Hereford seems to allude to
the usage, where in his " Scourge of
Folly," (1611), he gives the proverb :
' ' God-fathers oft give their blessings in
a clout."
The only other example of this usage which
I can find occurs in Lovelace :
" To a Lady with Child that ashed
an old Shirt."
" And why an honour'd ragged shirt,
that shows
Like tatter' d ensigns, all its bodies
blows Y
Should it be swathed in a vest so dire.
It were enough to set the child on fire.
But since to ladies 't hath a custome
been
Linnen to send, that travail and lye in :
To the nine sempstresses, my former
friends,
I su'd ; but they had nought but shreds
and ends.
At last, the joUi'st of the three times
three.
Rent th' apron from her smock, and gave
it me.
'Twas soft and gentle, subtly spun, no
doubt ;
Pardon my boldness. Madam ; here's the
Clout."
Bishop Hall, in his " Triumphs of Rome,"
ridicules a superstitious prayer of the
56
NATIONAL FAITHS
Popish Church for the blessing of clouts
in the way of cure of diseases. Can it
have originated thence? This absurd cus-
tom (observed Mr. Brand) is not ex-
tinct even at this day : 1 have for-
merly frequently observed shreds or bits
of rag upon the bushes that overhang a
well in the road to Benton, a village in the
vicinity of Newcastle-upon-Tyne, which,
from that circumstance, is now or was very
lately called the Rag- Well. This name is
undoubtedly of long standing : probably it
has been visited for some disease or other,
and these rag-offerings are the relics of
the then prevailing popular superstition.
It is not tar from anotner holy spring at
Jesmond, at the distance of about a mile
from Newcastle. Pilgrimages to this well
and chapel at Jesmond were so frequent,
that one of the principal streets of the
great commercial town aforesaid is sap
posed to have its name partly from hav-
ing an inn in it, to which the pilgrims that
flocked thither for the benefit of the sup-
posed holy water used to resort. St. Mary's
Well, in this village (Jesmond), which is
said to have had as many steps down to it
as there are Articles in the Creed, was
lately inclosed by Mr. Coulson for a bath-
ing place ; which was no sooner done than
the water left it. This occasioned strange
whispers in the village and the adjacent
places. The well was always esteemed of
more sanctity than common wells, and
therefore the failing of the water could be
looked upon as nothing less than a just
revenge for so great a profanation. But
alas ! the miracle's at an end, for the water
returned a while ago in as great abundance
as ever. Thus far Bourne. Brand's New-
castle, i., 339 and Appendix, 622.
Using rags as charms, it seems,
was not confined to England or Europe,
for I read the following passage in
Hanway's "Travels into Persia," vol.
i., p. 177: "After ten days' jour-
ney we arrived at a desolate caravan-
serai, where we found nothing but water.
I observed a tree with a number of rags
tied to the branches : these were so many
charms, which passengers coming from
Ghilan, a province remarkable for agues,
had left there, in a fond expectation of
leaving their disease also on the same
spot." Mungo Park, in his " Travels,"
oDserves : ' ' The company advanced as far
as a large tree, called by the natives
Neema Taba. It had a very singular ap-
pearance, being covered with innumerable
rags or scraps of cloth, which persons tra-
velling across the wilderness had at differ-
ent times tied to its branches : a custom so
generally followed, that no one passes it
without hanging up something." Park
followed the example, and suspended a
handsome piece of cloth on one of the
boughs."
Blindman's Buff. — This sport is
found among the illuminations of the Mis-
sal, cited by Strutt in his " Manners and
Customs." It is known to be an amuse-
ment with which the ancients weie fami-
liar. It is the Muinda and Kollabumo-i oi
the Greeks ;and it is supposed to have orig-
inated in the traditional story of Poly-
phemus. Taylor, the water-poet, neverthe-
less, maintains in his Great Eater of Kent,
1630, that the invention was due to Gre-
gory Dawson, an Englishman ! See Levin's
Manipwlus, 1570, p. 293. Jamieson, in his
Dictionary, gives us a very curious ac-
count of this game, which in Scotland ap-
pears to have been called belly-blind. In
the Suio-Gothic it is called blind-hoc, i.e.
blind goat; and, in German, blind kuhe,
i.q. blind cow. The French call it Cligne-
musset, from cligner, to wink, and musse
hidden ; also, Colin-maillard, equivalent
to " Collin the buffon," a-nd the old Greek
Kollabismos is their Oapifolet.
"This game," says Jamieson, "is
thus defined : Ludi genus qui hie
quidem manibus expansis oculos suos
tegit, ille vero postquam percussit, quserit
num verberavit." Pollux ap. Scapul. It
was also used among the Romans. But com-
pare St. John's Manners and Customs of
Ancient Greece, 1842, i.^ 149-50. Jamieson
adds, under Blind Harie, (another name
for Blindman's-buff in Scotland) : " It may
be observed that this sport in Isl. is desig-
nated kraekis-blinda. Verelius supposes
that the Ostrogoths had introduced this
game into Italy; where it is called giuoco
della cieca, or the play of the blind."
Chacke-blynd man and Jookie-blind man
are other Scotish appellations for the same
game. " We are told that the great Gus-
tavus Adolphus, at the very time that he
proved the scourge of the house of Austria,
and when he was in the midst of his tri-
umphs, used in private to amuse himself
in playing at Blindman's Buff with his
Colonels." " Cela passoit," says the Diet.
Trav. V. Colin Maillard, pour une galan-
terie admirable." Day, in his Humour
out of Breath, 1608, introduces one of his
characters playing at the game, which one
of them says that he learned when a
student at Padua. A lady is told, when
she is caught, that she must be hoodwinked
or give a kisa to her captor as a ransom.
Wodroephe, in his Spared Hours of a Sol-
dier, 1623, says that it is "to winke and
strike." Dr. Walker, in his Parcemio-
logia, 1672, gives the form " Blindman's
buffet." Gay says concerning it :
" As once I play'd at Blindman's Buff,
it hap't
About my eyes the towel thick was
wrapt.
AND POPULAR CUSTOMS.
57
I miss'd the swainSj and seiz'd on
Blouzelind,
True speaks that antient proverb. 'Love
is blind.' "
Blood-letting:. — In the margin of
Harl. MS. 1772, fol. 115, verso, is written
the following caution in an early hand :
" Beware of letting blood, drinking, or
mating goose, on these three days, nono
k'lis Aprilis die lunis : intrante Aagusto
die lunis xx : exeunte Deoembris die
lunis." In the poem, "How the goode
Wife thaught hir Boughter." occurs the
line :
" For aftir the wrenne hathe veynes,
men schalle late hir blode "
which puzzled even Sir Frederic Mad-
den. Edit. 1838. It seems almost to
refer to the hunting of the wren on St.
Stephen's Day (Dec. 26), when it was
deemed a propitious season for phlebo-
tomy. In another (more modern) copy of
the poem, the line stands thus :
" After the wren has vaines men may
let blood—"
which has its signification, to be sure, but
it is a reading of doubtful genuineness.
Hazlitt's Popular Poetry, 1864, i., 187.
Among the "Receipts and disbursements
of the Canons of St. Mary, in Hunting-
don," 1517, we have the following entry :
" Item, for letting our horses blade in
Chrystmasse weke, liijd." Douce says the
eractice of bleeding horses on St.
tephen's Day is extremely ancient and
appears to have been brought into this
<;ountry by the Danes. In Tusser's " Hus-
bandry," 1580, under December, are the
following lines :
" Yer Christmas be passed, let horsse be
let blood.
For manie a purpose it doth them much
good :
The day of S. Steeven, old fathers did
use,
If that do mislike thee, some other day
chuse."
On which is this note in " Tusser Redivi-
vus," 1710: "About Christmas is a very
proper time to bleed horses in, for then
they are commonly at house, then spring
■comes on, the sun being now come back
fiom the winter solstice, and there are
three or four days of rest, and if it be upon
St. Stephen's Day, it is not the worse,
seeing there are with it three days of rest,
or at least two." The following is from
Copley's " Wits, Fits and Fancies, 1595 " :
" "On S. Stevens Day it is the custome
for all horses to be let bloud and drench'd.
A gentleman being (that morning) de-
maunded whether it pleased him to have
liis horse let bloud and drencht, according
to the fashion? He answered with a poor
quibble on the well-known malady among
lioises (the farcin or equine scrofula). No,
sirra, my horse is not diseased of the
fashions." Aubrey, in the " Remains of
Gentilisme," says: "On St. Stephen's
Day the farrier came constantly and
blouded all our cart-horses.
Hospinian quotes a notion from Nao-
georgus that it is good to gallop
horses till they are all over in a
sweat, and then bleed them, on Ste-
phen's Day, to pre\ent their having
any disorders for the ensuing year. Hos-
pinian " De Orig. Fest. Christianor," fol.
160:
"Then followeth St. Stephens Day
whereon doth every man
His horses jaunt and course abrode, as
swiftly as he can.
Until they doe extreemely sweate, and
than they let them blood.
For this being done upon this day, they
say doth do them good,
And keepes them from all the maladies
and sicknesse through the yeare.
As if that Steven any time took charge
of horses heare."
Googe's translation of Popish Kingdome,
fol. 45. Brand also quoted under this head
Hildebrandus " De Diebus Festis," SS.
Antiquitat. Epitome, p. 33.
Blood of Hales, The. — Perhaps to
the number of miraculous agencies to
which credit was given by our forefathers
may be added the holy blood of Christ in
Heles. This was a phial alleged to contain
some of the Saviour's blood, brought from
Palestine by Edmund, Earl of Cornwall,
and presented to the Cistercian brother-
hood at Hales, Gloucestershire. There are
occasional allusions to this relic in our
household books, periodical oblations being
made to it, and Thomas Baker, of St.
John's College, Cambridge, states that
there was a short poetical narrative of the
prodigy, from the press of Wynkyn de
Worde. .\t the dissolution we find the
Abbot of Hales himself writing to Crom-
well, and suggesting the demolition of the
shrine (worth, according to him, scarcely
£30 for the gold and silver about it) , where
"the faynyd relycke called the Bloode "
was exhibited in order, as the abbot says,
that it may not " mynistre occasyon to any
weke person, loking thereupon, to abuse
his conscyens therewith ! " In a subse-
quent letter from Bishop Latimer to Crom-
well the whole trick is laid bare. Ellis's
Orig. Letters, 3rd Series, iii., 249.
Latimer, in his seventh Lent sermon
before Edward "VI., 1549, says:— "What
became of his blud that fell downe trowe
ye? Was the bloude of Hales of it (wo
worthe it). What ado was it to brynge
58
NATIONAL FAITHS
thys out of the Kynges heade, thys greate
abhominacion of the bloud of hales could
not be taken a great whyle out of his
mjnde Vnpreacheynge Prelates
haue bene the cause, that the bloud of
Hales did so long blynd the Kynge."
Blood PortentSi &C. — Scot, in his
"Discovery," 1584, says, "I have heard
by credible report, that the wound of a man
murthered, lenewing bleeding at the pre-
sence of a dear friend, or of a moital
enemy. Divers also write that if one pass
by a murthered body (though unknown) he
shall be stricken with fear, and feel in
himself some alteration by nati^fe."
" Three loud and distinct knocks at the
bed's head," says Grose, " of a sick per-
son, or at the bed's head or door of any of
his relations, is an omen of his death."
King James, in his " Dsemonology," 1597,
says, "In a secret murther, if the dead
carkasse be at any time thereafter handled
by the murtherer, it will gush out of blood,
as if the blood were crying to Heaven for
ri.venge of the murtherer." In the narra-
tive by Sir Simonds D'Ewes of the Babb
murder at Kingston, in Somersetshire,
1()13, there is a reference to this common
belief.
In the prose Merlin we get the in-
cident of the supposed miraculous power of
the blood of the child " born without
father," to stay the destruction of King
Vortiger's strong tower. This is to be
regarded as an early example of the belief
in charms, ivhich was unquestionably far
more ancient in this country than any
existing records shew. In Five Philosophi-
cal Questions Disputed, 1650, one is : "Why
dead bodies bleed in the presence of their
murtherers," and the writer accounts for
the phenomenon on scientific grounds, ari-
sing from the tendency of blood to liquefy
after death by the heat generated by cor-
ruption. The air being heated by many
persons coming about the body, is the
same thing to it as motion is. 'Tis observed
that dead bodies will bleed in a concourse
of people, when murtherers are absent as
well as present, yet legislators have
thought fit to authorize it, and use this
tiyal as an argument at least, to frighten
though 'tis no conclusive one to condemn
them.". It was part of the system of
witchcraft that drawing blood from a
witch rendered her enchaatments ineffec-
tual. This curious doctrine is very fully
investigated in Hathaway's Trial, pub-
lished in the "State Trials." In Glan-
ville's "Account of the Daemon of Ted-
worth," speaking of a boy that was be-
witched, he says, the " Boy drew towards
Jane Brooks, the woman who had be-
witched him, who was behind her two sis-
ters, and put his hand upon her, which his
father perceiving, immediately scratched
her face and drew blood from her. The
youth then cry'd out that he was welU
Blow at Modern Saddueism, 1668, p. 148.
Compare Witchcraft. The following pas-
sage is in a tract bv Arise Evans : " I had
heard some say, that when a witch had
power over one to afflict him, if he could
but draw one drop of the witches blood,
the witch would never after do him hurt."
Eccho to the Voice from TIeaven, 1652, p.
34. In the first part of " Henry the Sixth,"
act i. sc. 10, Talbot says to the Pucelle
d' Orleans :
— "I'll have a bout with thee.
Devil or Devil's dam, I'll conjure thee,
Blood will I draw on thee, thou art a
witch."
Thus also in Butler's " Hudibras" :
"Till drawing blood o' the dames like
witches,
They're forthwith cur'd of their cap-
riches."
And in Cleveland's "Rebel Scot: "
' ' Scots are like witches, do but whet
your pen.
Scratch till the blood come, they'll not
hurt you then."
Park here refers to a passage in Bastard's
"' Chrestoleros," 1598:
" Phisition Lanio neuer will forsake,
His golden patiente while his head doth,
ake:
When he is dead, farewell, he comes not
there.
He hath nor cause, nor courage to
appeare.
He will not look vpon the face of death.
Nor bring the dead vnto her mother
f-arth.
I will not ."ay, but if he did the deede,
He must be absent lest the corpse-
should bleed."
This notion is illustrated by the ballad of
"Young Redin:"
" white, white were his wound*
washen,
As white as a linen clout ;
But as the traitor she came near.
His wounds they gushed out."
Kinloch's Ancient Scottish Ballads, 1827,
p. 1. And the Editor remarks, that h&
lecolleots ' ' this ordeal having been prac-
ticed at Aberdeen about twenty years agO'
(this was written in 1827), on the occasion
of the body of a pregnant woman having
been found in the neighbouring canal."
Blood flowed from her nostrils, it is said,
directly the suspected murderer touched
her; but this proof, though accepted by
the populace, was not thought conclusive
by the lawyers. There is a pretty littlo
anecdote, which may be regarded as an
illustration of the present matter by the
way in Copley's, Wits, Fits, and Fancies,
AND POPULAR CUSTOMS.
sec
1595, ed. 1614, p. 85: — " A gentlewoman
went to church so concealed, that shee
thought no body could know her. It
chanced that her louer met her, and knewe
her, and spake vuto her : Sir (shee an-
swered) you mistake me, how knoiv yee
mei' All too well (reply'd the gentleman)
for so soone as I met you, beholde my
wounds fell fresh a bleeding : Oh heereof
you onely are guilty."
The superstition still prevails in
some parts of the country. At the
Warwick \iiiittr Assizes for 1867, John
Davis, a maltster, formerly residing
at Stratford-on-Avon, was charged with
having wounded Jane Ward, and on this
occasion the following extraordinary par-
ticulars were divulged. "The prisoner,
with his family, up to the time of his ar-
rest, had resided in Sheep-street, Strat-
ford-upon-Avon, and they had laboured
under an impression that the prosecutrix,
who occupied an adjoining house, had be-
witched them. In spite of the efforts of
friends to the contrary, they persisted in
the delusion, and frequently narrated,
with singular circumstantiality, visits
which had been paid them in the night
time by spirits. Some of these, they stated,
entered the dwelling by descending the
chimney, and when they landed in the
room they went through a variety of capers
such as seizing the furniture, and pitching
it about the apartment, pulling the clot he?
off the bed, and even tossing the inmates
up into the air. One young girl, who was
an invalid, and was obliged to recline
upon the sofa, solemnly declared that a
man and woman came down the chimney
on one occasion, both being headless, and
taking her by the body, cast her violently
upon the ground, tiien tossed her up into
the air, and performed similar feats witli
the sofa. The statement created so great
a stir in the town that the police were
called in to investigate the matter, and al-
though they pointed to the accumulated
dust around the feet of the sofa in proof
that no such thing could have happened the
prisoner and his family declarecl their firm
belief that witches had been there, and the
only way to break the spell was to draw
blood from the body of the prosecutrix,
who was suspected of having bewitched
them. A day or two after, the prisoner
rushed into the house occupied by Jane
Ward the complainant, and inflicted a
frightful gash in her cheek. He inflicted
a wound half an inch in width and two
and a half inches deep When he saw the
blood flowing down her face, he exclaimed,
' There, you old witch, I can do anything
with you now.' At the station, he said, in
answer to the charge, ' Serve her right :
she can do no more for me now. I nave
drawn first blood.' "
Blow-point. — Blow-point appears to
have been a relatively advanced game.
Procter, in his book " Of the Know-
ledge and Conducte of Warres," 1578,
observes : " Lycurgus, the politique
Prince, amonge his lawes and cus-
tomes, which hee established theare-
(in Lacedaemon) ordayned that all spare
tyme shoulde be expended in vertuous ex-
ercises, and principallye in the noble prac-
tyses of armes, to gebt honour, and soue-
raynetye of the enemyes, cleane cuttiiige of
vnthriftye wastfull ryott, abandoninge de-
lycate nycenesse, and banishinge idle, and
cbyldishe games, as commen cardplaye,
cayles, coytes, slyde-bourde, bowles, and
blowepoynt, which weare throwen oute of
the commen-wealthe. From whence also'
bee dyscarded and expelled ianglers, iesters
iuglers, puppetplayers, pypers, and suche
like vnprofitable persons, in steade of
which weare mayntayned menne of valure,
frequentynge and exercisynge aetiuitye of
wrastelinge, dartynge, throwinge the
barre, the sledge, vsinge the weapons of
warre," &c. Marmion, in his "Anti-
quary," 1641, act i. says : "I have heard
of a nobleman that has been drunk with a
tinker, and a Magnifico that has plaid at
Blow-point." Among the old proverbs is,
"to leave boy's play, and ftfll to blow-
point." Hazlitt's Proverbs, 1882, p. 437.
So, in "Lingua," 1607, act iii. sc. 2,
Anamnestes introduces Memory as telling
"how he plaid at Blowe-point with Jupi-
ter when he was in his side-coats."
Blue Gowns, or Beadsmen, an order
of privileged mendicants in Scotland, of
which the latest trace did not expire till
1863. The first appellation was due to the
distribution among these persons of a gown
of blue cloth, to which were added a loaf
of bread, a bottle of ale, and a leathern
purse containing a penny for every year of
the ruling sovereign's age ;and annually a
new beadsman or Blue Gown was elected.
Each member of the body bore a pewter
badge, on which were inscribed his name
and the words Past ajul Repast The
usage, which had had its origin in the an-
cient practice of vicarious prayer, resolved
itself into a public charity, of which the
sources were forgotten, and in 1833 sixty
Beadsmen were on the roll. No appoint-
irients were made after that date, and the
last survivor drew his allowance from the
Exchequer at Edinburgh in May, 1863.
Boar's Head — Holinshed says that,
in the year 1170, upon the day of the
young Prince's coronation, King Henry
the Second " served his son at the table as
sewer, bringing up the bore's head, with
trumpets before it, according to the man-
ner." It is probable that Chaucer alluded
to the above custom in the following pas-
sage, in his Franklin's Tale •
■60
NATIONAL FAITHS
" Janus sitteth by the fire with double
herd,
And he drinketh of his bugle-horne the
wine^
Before him standeth the brawne of the
tusked swine."
Dugdale, speaking of the Christmas Day
Ceremonies in the Inner Temple, says :
" Service in the church ended, the gentle-
men presently repair into the hall to
breakfast, with brawn, mustard, and
ii;a,lmsey." At dinner, " at the first course
is served in a fair and large Bores Head,
upon a silver platter, with minstralsye."
Orig. Jurid., p. 155. Aubrey tells us (1678)
that, before the Civil Wars, it was custom-
ary in gentlemen's houses to bring in at
th'j first dish at Christmas a boar's head,
«ith a lemon in its mouth. Morant says
tbfit the inhabitants of Horn Church, in
the Liberty of Havering, when they paid
the great tithes on Christmas Day, were
treated with a bull and brawn, and the
boar's head was wrestled for. The cere-
mony was long observed, as Hearne tells
us. at Queen's College, Oxford, with the
improvement that the boar's head was
neatly carved in wood. Ritson printed the
Carol sung in bringing in the head from
a collection published in 1621. Ancient
Songs, ed. 1877, p. 158. In later times the
words were greatly altered. In Dekker's
"Wonderful Yeare, 1603," signat. D 2,
our author, speaking of persons apprehen-
sive of catching the plague, says, "they,
went (most bitterly) miching and. muffled
up and downe, with rue and wormewood
stuft into their eares and nosthrils, look-
ing like so many bores heads stuck with
blanches of rosemary, to be served in for
brawne at Christmas." In the " Gotha-
mite Tales," 1630, No 18 is an anecdote of
a Scot, who ordered of a carver a boar's
head for a sign to his inn at Gotham.
"Hee did come to a carver or a joyner,
saying in his mother tongue : I say, speake,
canst thou make me a bare-head? Yea,
said the carver. Then said the Scottish-
man : make me a bare-head anonst Youle,
iind thouse have twenty pence for thy hire.
I will doe it, said the carver. On 8. An-
drewes day before Christmas the which is
named Youle in Scotland (and in England
in the North), the Scottish man did come
to London for the boreshead to set it at
the doore for a signe." This is alluded to
in King's " Art of Cookery," p. 75 :
" At Christmas time —
Then if you wou'd send up the brawner's
head.
Sweet rosemary and bays around it
spread ;
His foaming tusks let some large pippin
grace.
Or, 'midst these thundring spears an
orange place;
Sauce, like himself, offensive to its foes.
The roguish mustard, dang'rous to the
nose.
Sack, and the well-spic'd Hippocras the
wine,
Wassail the bowl with antient ribbands
fine,
Porridge with plumbs, and turkeys with
the chine.''
Boat-Show. — An annual ceremony
formerly practised at Cambridge, when the
College boats assembled at a certain point,
and were decorated with flags, flowers, &c.
Bodmin Riding:.. — The late Mr.
Thomas Quiller Couch of Bodmin, one
of our best informed Cornish anti-
quaries, permitted me, in 1870, to
introduce here a full account of this
little - understood subject, communicated
by him some years before to the " Jour-
nal of the Penzance Society " ; " Whilst
the material remains of ihe past, with
which our county abounds, have occupied
many an able pen and pencil, the curious
memorials of old forms of faiths and modes
of life, hardly less ancient and fully as
interesting, have been singularly neglected
by the Cornish antiquary. Modified in
the course of their long descent, until but
faint traces of their origin and intention
remain, there is freouently enough left un-
altered to shew that tliey are in their form
as old as those relics which the ever-during
granite has preserved to us. It is quite
time, however, that a record should be
made of them, since the rapid fluctuations
and changes of the last fifty years have
done more to alter and efface them than
many previous centuries of stagnation, or
of very gradual progress. I shall begin
with a festival of which the remembrance
lingers only among people past middle-age,
and which is never likely to be revived. It
was kept at Bodmin on the Sunday and
Monday after St. Thomas a Becket's Day,
July 7. A puncheon of beer having been
brewed in the previous October, and duly
bottled in anticipation of the time, two or
three young men were entrusted with the
chief management of the affair, and who
represented the wardens of Carew's church
ales, went round the town attended
by a band of drums and fifes or other in-
struments. The crier saluted each house
with : ' To the people of this house, a pros-
perous morning, long life, health, and a
merry riding !' The musicians then struck
up the Riding Tune, a quick and inspirit-
ing measure, said by some to be as old as
the feast itself. The householder was soli-
cited to taste the riding ale, which was
carried round in baskets. A bottle was
usually taken in, and it was acknowledged
by such a sum as the means or humour of
the townsman permitted, to be spent on
the public festivities of the season. Next
AND POPULAR CUSTOMS.
6i
morning, a procession was formed, (all who
could afford to ride mounted on liorse or
ass), first to the Priory, to receive two
large garlands of flowers fixed on staves,
and then in due order through the prin-
cipal streets to the town-end, where the
games weie formally opened. The sports,
which lasted two days, were of the ordin-
ary sort; wrestling, foot-racing, jumping
in sacks, &c. It is worthy of remark that
a second or infei-ior brewing^ from the
same wort, was drunk at a minor merry-
making at Whitsuntide. The description
of the ceremony has been obtained from
those who took part in its latest celebra-
tion. No one wno compares this account
of the riding with Carew's description of
Church-ales, can doubt that the two were
originally identical in their meaning. That
the custom of keeping Church-ales on a
Sunday was a common one, appears from
a sermon preached by William Kethe, at
Blandford Forum, in 1570 ; and in which
he tells us that his holyday ' the multitude
call their revelyng day, which day is spent
in bull-baitings, beare-baitings, bowlings,
dicyiug,' &o. In the accounts which are
preserved relative to the rebuilding of
Bodmin parish church, ' the stewards of
the Ridyng-Gild ' are mentioned as con-
tributors. In an order, dated Nov. 15,
1583, regulating the business of shoe-
makers, (a class which seems for ages to
have been more than usually numerous in
Bodmin), it is directed by the Mayor and
the masters of the occupation, ' that at the
riding every master and journeyman shall
give their attenclance to the steward, and
likewise bring him to the church, upon
pain of 12d. for every master, and 6d. for
every journeyman, for every such default,
to the discretion of the masters of the occu-
pation.' Polwhele gives an imperfect ac-
count of the Bodmin Riding. He is in-
clined to deduce it *^rom the Floralia of
Roman times ; and he thinks that the God-
dess Flora was, in later ages, superseded
by St. Thomas of Canterbury, at whose
shrine the garlands of flowers were pre-
sented. I have heard an opinion that the
feast was in celebration of the restitution
of St. Petrook's bones, which were stolen
from the Priory of Bodmin about the yi^ar
1177, and carried to the Abbey of St. Mev-
ennus in Brittany, but were restored at
the powerful intercession of Henry II.
Heath says, without giving any autho-
rity, that ' this carnival is said to be
as old as the Saxons. Several attempts
have been made to resuscitate this festi-
val, but it is now hopelessly dead. I have
a deprecatory pamphlet, dated 1825, en-
titled : ' A leter to a Friend, relative to
the approaching games commonly called
Bodmin riding. At this bright season,
when field and wood put on their gayest
green, and even tongueless things seem
full of praise and thankfulness, it is not
strange that the heart of man sliould be
moved to joy and thanksgiving, even
though the gratitude due to the Giver of
all good may often be misdirected. The
feast of the Summer Solstice modified by
circumstances of time and place, but al-
most universally observed, is probably as
old as the gratitude which the season's pro-
fusion naturally inspires ; so that, instead
of deriving our midsummer games from
the floral festivities of the Romans, we
should more rightly consider them as simi-
lar in meaning and coeval in origin. I
have heard some doubts expressed as to
the antiquity of the Riding Tune (ap-
pended to this account) ; and I have asked
the opinion of William Sandys, Esq.,
F.S.A., a well-known antiquary, and an
excellent authority on such a subpect. He
says : ' It struck me as having a simila-
rity to some tunes of the last century, or
perhaps the end of the 17th, and of which
there are examples in ' The Dancing Mas-
ter,' of which so many editions were pub-
lished, although now not common. The-
tune, therefore, does not appear to be of
very high antiquity ; but, at the same time,
there is something about it which might
induce one to suppose it might be founded
on an older tune.' Mr. Sandys kindly
submitted it to Mr. Chappell, author of
the excellent work on the Popular Music^
of England ; and his opinion on such a
point is especially valuable. Mr. Chappell
considers it not more than thirty or forty
years old, and founded on ' The Fall of
Paris.' ' But even if this were so,' says
Mr. Sandys, 'The Pall of Paris ' is founded
on, and almost identical with, the cele-
brated French revolutionary air ' Ca ira,'
which is more than seventy years old.' I
have direct proof of its being in use at this-
festival for a century past. Heath (and
almost all our guide-books follow him)
makes the Bodmin Riding identical with
the Halgaver Sports ; but with insuflSci-
ent reason. He says : " A carnival is kept
every year, about the middle of July, on
Halgaver Moor, near Bodmin, resorted to
by thousands of people ; the sports and
pastimes of which were so well liked by
King Charles II., when he touched there m
his way to Scilly, that he became a brother
of the jovial society.' The MM. Lysons
doubt the story of Charles's participation
in these games, since the time of the-
Prince's journey to Scilly does not accord
with the period of the festival. I know of
no author, besides Carew, who makes in-
dependent mention of the Halgaver sports,
and, from the account in the Survey, it
would seem that Halgaver was the scene of
perennial jokes ; nor is it anywhere said
that its usages and immunities were con-
fined to any season. The Bodmin Riding
is evidently quite distinct; though pro-
62
NATIONAL FAITHS
ably, at a time of great merry-making in
t he neighbourhood of the Moor, the ' un-
gracious pranks ' may have been more
than usually rife. No remembrance of
i^algaver Court exists among people now
resident in the neighbourhood. "Now
:and then,' says Carew, ' they extend this
■merriment, to the prejuc'ice of over-
•credulous people persuading them to
ifight with a dragon lurking in Hal-
gaver, or to see some strange matter
-therOj which concluded at last with a
tiaining them into the mire.' This also is
an interesting illustration of the social life
of our forefathers. It was a custom, which
the existence of good parish maps now ren-
ders less necesary, on one of the days of
Rogation week to make a yearly renewal of
the ancient landmarks :
' Our fathers us'd in reverent processions
(With zealous prayers and with praise-
ful cheere),
To walke their parish-limits once a
yeare :
And well-knowne marks (which sacri-
legious hands
rNow cut or breake) so bord'red out their
lands,
That ev'ry one distinctly knew his own.
And many brawles, now rife, were then
unknowne."
" In this procession, when clergy and
people went round to beat the bounds of
the parish, praying here and there at cer-
tain wonted spots, (frequently marked by
a cross), it was usual to drag round an
.effigy of a dragon, representing the Spirit
•of evil. The Dragon usually came to some
ignominous end, and the place where he
finished his career is still known in many
places by the name of Dragon Rock, Dra-
gon Well, Dragon Pit. An excavation
called ' Dragon Pit ' still exists on Hal-
gaver Moor."
The BODMIN "RIDING TUNE."
Boe Bullbag^ger. — See Barguest
and Bull-heggar.
Bograne (Manx).. — See Antiquary
for December, 1886.
Bo-Peep. — The best account of this
child's amusement, which, however, grew
into a proverb and an exclamation, is in
Halliwell's Popular Bliymes and Nursery
Tales, 1849j p. 109, et seqq. Compare
Halliwell in v.. All - Hid supra, and
Davis, Suppl. Olossary, 1881. The ful-
lest text is to be found, I think, in Nursery
Bhymes of England, Percy Soo. ed. p. 75.
Boneshave.— The boneshave, a wor.l
perhaps nowhere used or understood in
Devonshire but in the neighbourhood of
Exmoor, means the sciatica ; and the Ex-
nioorians, when affected therewith, use the
following charm to be freed from it. The
patient must lie upon his back on the bank
of the river or brook of water, with a
straight staff by his side between him and
the water, and must have the following
words repeated over him, viz. :
Boneshave right,
Boneshave straight.
As the water runs by the stave
Good for Boneshave."
They are not to be persuaded but that this
ridiculous form of words seldom fails to
give them a perfect cure. Exmoor Scold-
ing, p. 8, note.
Bonfire
Hickes defines a Bonefire to be a feftive or
triumphant fire. In the Iflandic language, be
fays, Baal fignihes a burning. In the Anglo-
Saxon, Bael-pyp, by a change of letters of the
fame organ, is made Baen-f y]i, whence oui Bone-
fire.
In the Tinmouth MSS. cited so often in
the History of Newcastle, " Boon-er," and
" Boen-Harow," occur for ploughing and
harrowing gratis, or by gift. There is a
passage also, much to our purpose, in Ash-
ton's Translation of iubanus, p. 282: —
' Common fires (or as we call them heere in
England bonefires.)" I am therefore
strongly inclined to think that bone-fire
means a contribution fire, that is, a fire to
AND POPULAR CUSTOMS.
63
which everyone in the neighbourhood con-
tributes a certain portion of materials. The
contributed Ploughing Days in Northum-
berland are called " Bone-daags." See
also a letter from Pegge in the " Gent.
Mag." for 1774, p. 31.5.
The third Council of ConstantMiople,
A.D. 680, by its t!5th canon, has the
following interdiction ; — " Those bon-
fires that are kindled by eertaine
people on new moones before their
shops and houses, over which also they use
ridiculously and foolishly to leape, by a
eertaine antient custome, we command
them from henceforth to cease. Whoever
therefore shall doe any such thing; if he
be a clergyman, let him be deposed ; if a
layman, let him be excommunicated. For,
in the Fourth Book of the Kings, it is thus
written: "And Manasseh built an altar to
all the hoast of heaven, in the two courts of
the Lord's house, and made his children to
passe through the fire,' &c." Prynne ob-
serves upon this : ' ' Bonefires therefore
had their originall from this idolatrous cus-
tome, as this Generall Councell hath de-
fined ; therefore all Christians should avoid
them." And the Synodus Francica under
Pope Zachary, a.d. 742, inhibits "those
sacrilegious fires which they call Neclfri (or
bonefires), and all other observations of
the Pagans whatsoever." Bourne tells vis,
that it was the custom in his time, in the
North of England, chiefly in country vil-
lages, for old and young people to meet
together and be merry over a large fire,
which was made for that purpose in
the open street. This, of whatever
m.aterials it consisted, was called a
bonefire. In Newton's " Observations
upon the Prophecies of Daniel and the
Apocalypse of St. John," the author ob-
serves, that " the heathens were delighted
with the festivals of their gods, and un-
willing to part with those ceremonies ;
therefore Gregory, Bishop of Neo-Caisarea
in Pontus, to facilitate their conversion,
instituted annual festivals to the saints
and martyrs : hence the keeping of Christ-
mas with ivy, feasting, plays, and sports,
came in the room of the Bacchanalia and
Saturnalia, the celebrating May Day with
flowers, in the room of the Floralia ; and
the festivals to the Virgin Mary, John the
Baptist, and divers of the Apostles, in the
room of tlio solemnities at the entrance of
the Sun into the Signs of the Zodiac in the
old Julian Calendar." — Gent. Mag. for
1733, and Antiq. of Cornwall, p. 130. Leap-
ing over the fires is mentioned among the
superstitious rites used at the Palilia in
Ovid's Fasti. The Palilia were feasts in-
stituted in honour of Pales, the goddess of
shepherds (though Varro makes Pales mas-
culine'), on the calends of May. In order
to drive away wolves from the folds, and
distempers from the cattle, the shepherds
on this day kindled several heaps of straw
in their fields, which they leaped over.
Boilase says sensibly: "Of the fires we
kindle in many parts of England, at some
stated times of the year, we know not cer-
tainly the rise, reason, or occasion ; but
they may probably be reckoned among the
relicks of tlie Druid superstitious fires. In
Cornwall the festival fires, called bonfires,
arc Itindled on the eve of St. John Baptist
and St. Peter's Day ; and midsummer is
thence, in the Cornish tongue, called ' Go-
luan,' which signifies both light and re-
joicing. At these fires the Cornish attend
with lighted torches, tarr'd and pitch'd at
the end, and make their perambulations
round their fires, and go from village to
village carrying their torches before them,
and this is certainly the remains of the
Druid superstition, for ' faces prseferre,'
to carry lighted torches, was reckoned a
kind of Gentilism ,and as such particularly
prohibited by the Gallick Councils : they
were in the eye of the law ' aocensores facu-
larum,' and thought to sacrifice to the
devil, and to deserve capital punishment."
Over and about this fire they frequently
leap, and play at various games, such as
running, wrestling, dancing, &c. ; this,
however, is generally confined to the youn-
ger sort; for the old ones, for the most
part, sit by as spectators only of the vaga-
ries of those who compose the
" Lasciva decentius setas,"
and enjoy themselves over their bottle,
which they do not quit till midnight, and
sometimes till cock-crow the next morn-
ing.
In the play of " Sir Thomas More"
(circa 1590), Doll Williamson is made to
say : "I, for we maye as well make bone-
fiers on Maye daye as at midsommer."
" Leaping o'er a midsummer bonefire " is
jnentioned amongst other games in Tomp-
son's "Garden of Delight," 1658. Torre-
blanca, in his " Demonology," has a pas-
sage, in which he tells us how the ancients
wore accustomed to oass their children of
both sexes through the fire for the sake of
securing them a prosperous and fortunate
lot, and he adds that the Germans imitated
this profane usage in their midsummer
pyres in honour of the anniversary of St.
John's Day. He, too, cites, among others,
Ovid, where the poet says : —
" Certe ego transilii positas ter in ordine
flammas."
Ccmp. St. John's Eve and Midsummer.
Books. — Books, by way of funeral
tokens, used to be given away at the
burials of the better sort in England. In
my Collection of Portraits (notes Mr.
Brand) I have one of John Bunyan, taken
from before an old edition of his works,
64
NATIONAL FAITHS
which I bought at Ware, in Hertfordshire.
It is thus inscribed on the back in MS. :
" Funeral Token in remembrance of Mr.
Hen. Plonier, who departed this life Oct.
2, 1696, being 79 years of age, and is de-
signed to put us that are alive in mind of
our great change. Mr. Daniel Clerk the
elder his book, Oct. 23, 1696." A writer
in the "Athenian Oracle," considers that
' ' a book would be far more convenient,
more durable, and more valuable a present,
than what are generally given, and more
profitably preserve the memory of a de-
ceased friend."
Boossenning:. — See Boly Wells.
Bootingpi — Miss Baker, in her
" Northamptonshire Glossary," 1S54, de-
scribes this harvest usage of Booting,
where any of the men has misconducted
himself in the field. The culprit is brought
up for trial at the harvest-home feast, and
adjudged to be booted. The booting is
also described by Clare the poet in his
"Village Minstrel." A long form being
placed in the kitchen, the good workers
place themselves along it in a row, with
their hands laid on each other's backs, so
as to make a sort of bridge, over which the
hog (so the delinquent is called, and there
may be more than one) has to pass, run-
ning the gauntlet of a boot-legging, with
which a fellow bastes him lustily as he
scrambles over. The country people in
Warwickshire use a sport at their harvest
home, where one sits as a judge to try mis-
demeanors committed in harvest, and the
punishment of the men is, to be laid on a
bench and slapped on the breech with a
pair of boots. This they call giving them
the boots.
Borrowed or Borrowing' Days.
— There is a proverb : " April borrows
three days of March, and they are ill."
April is pronounced with an emphasis on
the last syllable, so as to make a kind of
jingling rhyme with "ill," the last word
in the line. I have taken notice of this,
because I find in the Roman Calendar the
following observations on the 31st of
March: "The rustic fable concerning the
nature of the month. The rustic name of
six days which shall follow in April, or may
be the last in March." There is no doubt
but that these observations in the Calen-
dar, and our proverb, are derived from
one common origin ; but for want of more
lights I am unable at present to trace them
any farther. The Borrowed Days are com-
mon to many European countries, and M.
Michel notices in his work on the Basques,
that the idea prevails among that singular
people. The Borrowing Days occur in
"The Complaynt of Scotland." "There
eftir i entrit in ane grene forest, to con-
tempil the tendir zong frutes of grene
treis, because the borial blastis of the thre
borouing dais of Marche hed chaissit the
fragrant flureise of evyrie frut-tree far
athourt the feildis."
" March said to Aperill,
I see three hogs upon a hill ;
But lend your three first days to me,
And I'll be bound to gar them die.
The first, it sail be. wind and weet ;
The next, it sail be snaw and sleet;
The third, it sail be sic a freeze
Sail gar the birds stick to the trees.
But when the Borrowed days were gane
The three silly hogs came hirplin hame."
The " Glossary " (in verbo) explains " Bor-
rouing days, the three last days of
March," and adds, "concerning the origin
of the term, the following popular rhyme
is often repeated :
" March borrowit fra Averill
Three days, and they were ill."
Speaking of the death of King James I.,
in 1625, at a time when a furious storm
was raging along the Scotish coast. Cham-
bers remarks : "This was long after remem-
bered as the storm of the Borrowing Days.
... It is a proverbial observation of the
weather, which seems to be justified by
fact, the bad weather being connected with
{ the vernal equinox." Domestic Annals of
Scotland, 2nd edit., i., 553. These days
had not escaped the observation of Sir. T.
Browne, who, however, gives no explana-
tion. In the "Country Almanack" for
1676, among the " remarques upon April,"
are the following :
" No blust'ring blasts from March needs
April borrow :
His own oft proves enow to breed us
sorrow.
Yet if he weep (with us to sympathise).
His trickling tears will make us wipe our
eyes."
A clergyman in Devonshire informed Mr.
Brand, about 1795, that the old farmers in
his parish called the three first days of
March " Blind Days," which were an-
ciently considered as unlucky ones, and
upon which no farmer would sow any seed.
This superstition, however, was even then
wearing out apace.
Bowred, or Crooked Money,—
Bowed money appears anciently to have
been sent as a token of love and afiection
from one relation to another. Thus we
read in the "Third Part of Conny-
Catching," by R. Greene, 1592, sign, b 2,
verso: "Then taking fourth a bowed
groat, and an olde pennie bowed, he gave
it her as being sent from her uncle and
aunt." In " The Country Wake," by Dog-
get, 1696, act V. sc. 1. Hob, who fancies
he is dying, before he makes his last will
and testimony, as he calls it, when his
AND POPULAR CUSTOMS.
65
mother desires him to try to speak to
Mary, " for she is thy wife, and no other,"
answers, " I know I'm sure to her — and I
do own it before you all ; I ask't her the
question last Lammas, and at AllhoUows'-
tide we broke a piece of money ; and if I
had liv'd till last Sunday we had been
ask'd in the church." Douce says: —
'■Analogous to the interchangement of
rings seems the custom of breaking a
piece of money." An example of this oc-
curs in " Bateman's Tragedy," a well-
known penny history, founded on Samp-
son's tragedy of the Vow Breaker,"
1636, where the incident may be found.
We find in Hudibras that the piece
broken between the contracted lovers must
have been a crooked one :
"Like Commendation Ninepence crook't,
■^ith to and from my Love it look't " ;
a circumstance confirmed also in " The
Connoisseur," No. 56, with an additional
custom, of giving locks of hair woven in a
true lover's knot. "If, in the course of
their amour, the mistress gives the dear
man her hair wove in a true lover's knot,
or breaks a crooken ninepence with him,
she thinks herself assured of his inviolate
fidelity." This "bent token" has not
been overlooked by Gay :
' ' A ninepence bentj
A token kind, to Bumkinet is sent."
A crooked sixpence is probably yet re-
garded as lucky.
Bowing' towards the Altar or Com-
munion Table on Entering the Church. —
This custom, which was prevalent when
Bourne wrote (Antiq. Vulg. ch. v.), he de-
duces from the ancient practice of the
Church of worshipping towards the east.
This, says he, they did that, by so worship-
ping they might lift up their minds to God,
who is called the Light, and the Creator of
Light, therefore turning, says St. Austin,
our faces to the east, from whence the day
springs, that we might be reminded of
turning to a more excellent nature, namely
the Lord. As also, that as man was
driven out of Paradise, which is towards
the east, he ought to look that way, which
13 an emblem of his desire to return
thither. St. Damascen therefore tells us
that because the Scripture says that God
planted Paradise in Eden towards the east,
where he placed the man which he had
formed, whoin he punished with banish-
ment upon his transgression, and made
him dwell over against Paradise in the
western part, we therefore pray (says he)
being in quest of our ancient country, and,
as it were, panting after it, do worship
God that way.
It is almost supirfluou- to observe
that bowing toward the altar is a
vestige of the ancient Ceremonial Law.
Concession must be made by every advo-
cate for manly and rational worship, that
there is nothing more in the east, than in
the belfry at the west end, or in the body
of the church. We wonder, therefore,
however this custom was retained by Pro-
testants. The cringes and bowings of the
Roman Catholics to the altar are in adora-
tion of the corporal presence, their wafer
God, whom their fancies have seated and
enthroned in this quarter of the East.
Durandus Bat. 226. One who has left a
severe satire on the retainers of those
forms and ceremonies that lean towards
popish superstition, tells us : " If I were
a Papist or Anthropo-morphite, who be-
lieves that God is enthroned in the East
like a grave old King, I profess I would
bow and cringe as well as any limber-ham
of them all, and pay my adoration to that
point of the compass (the East) : but if
men believe that the Holy One who in-
habits Eternity, is also omnipresent, why
do not they make correspondent cere-
monies of adoration to every point of the
compass ? " Hickeringill's Ceremony -
Monger, 15. " The manor of turnyng our
faces to the Easte when wee praie, is taken
of the old Ethuikes, whiche as Apuleius re-
membreth, used to loke Eastwarde and
salute the sonne : we take it as a custom
to put us in remembraunce that Christe is
the Sonne of Righteousnes, that discloseth
all Secretes." Langley's Polydore Virgil,
1546, fol. 100, verso. Among the charges
brought by Peter Smart, in 1628, against
Bishop Cosin are the following : " Fifthly.
He Ijath brought in a new custome of bow-
ing the body downe to the ground before
the altar (on which he hath set candle-
sticks, basons, and crosses, crucifixes, and
tapers which stand ther for a dumb shew) :
hee hath taught and enjoyned all such as
come neere the altar to cringe and bow
unto it : he hath commanded the chores-
ters to make low leggs unto it, when they
goe to light the tapers that are on it in the
winter nights; and in their returne from
it, hee hath enjoined them to make low
leggs unto it againe, going backwards with
their faces towards the East, till they are
out of the inclosure where they usually
stand. Sixthly : Hee enjoynes them all
that come to the Cathedrall Church to
pray with their faces towards the East,
scoulding and brawling with them, even in
time of divine service, which refuse to do
it, and bidding them either to pray to-
wards the East, or to be packing out of
the church, so devoted is hee to this East-
ern superstition." Vanitie and Downfall
of Superstitiovs Popish Ceremonies, 1628.
This was re-printed in 1640. We are in-
formed by Crofton that "The late Arch-
bishop Laud was the first that ever framed
a canon for bowing to, towards, or before
tbfl CrimTTinTii'nT, Tahio " Altar-W orship ,
the Communion Table.'
66
NATIONAL FAITHS
1661, pp. 60, 116. This shrewd writer
adds : ' ' For which, reason will require
some symbol of divine nature and presence.
Its being an holy instrument of divine ser-
vice, being of no more force for the altar,
than for the tongs, or snuffers of the taber-
nacle, or Aaron's breeches under the law,
or for surplices, organs, chalices, patens,
and canonical coates and girdles, which
are made instruments of holy service, by
our altar-adorers ; and if on that reason
they must be bowed unto, we shall
abound in cringing not only in every
church, but in every street. On Maundy
Thursday, 1636, Mrs. Charnock, &o. went
to see the King's Chapel, where they saw
an altar, with tapers and other furniture
on it, and a crucifix over it .■ and presently
came Dr. Brown, one of his Majesties chap-
laines, and his curate, into the Ohappel,
and turning themselves towards the altar,
bowed three times : and then performing
some private devotion departed : and im-
mediately came two seminarie priests and
did as the doctor and his curate had done
before them." Altar-worship, 1661, pp.
60, 116. In the " Lincoln Articles of En-
quiry," 1641, the following occurs: "Do
you know of any parson, vicar, or curate
that hath introduced any offensive rites or
ceremonies into the Church, not estab-
lished by the lawes of the land ; as namely,
that make three courtesies towards the
Communion Table, that call the said table
an altar, that en joyne the people at their
coming into the Church to bow towards
the East, or towards the Communion-
table?" Mr. Brand tells us that he ob-
served this practice in College Chapels at
Oxford. But m 1813 Sir H. Ellis re-
marks: "The practice of bowing to the
altar, the Editor believes, is now entirely
left off at Oxford. That of turning to it
at the repetition of the Creed is pretty
generally retained, and certainly has its
use, in contributing very often to recall
the wandering thoughts of those who at-
tend the Chapel service."
Jtede tells us that whatever reve-
rential guise, ceremony, or worship
they \ised at their ingress into churches,
in the ages next to the apostles (and
some lie believes they did) is wholly
buried in silence and oblivion. The Jews
used to bow themselves towards the mercy-
seat. The Christians, after them, in the
Greek and Oriental Churches, have, time
out of mind, and without any known be-
ginning, used to bow in like manner. They
do it at this day. Gregory tells us, that
the holy men of Jerusalem held a tradition
generally received from the ancients that
our Saviour himself was buried with his
face and feet towards the east. Bourne
quotes Bede as his authority for saying,
"that as the holy women entered at the
eastern part into the circular house hewn
out in the rock, they saw the Angel sitting
at the south part of the place, where the
body of Jesus had lain, i.e., at his right
hand: for undoubtedly his body, having
its face upwards and the head to the west,
must have its right hand to the south.
I find the following in " A Light Shining
out of Darknes, or Occasional Queries,"
1659, p. 26: "This reason likewise the
common people give for their being buryed
with their feet towards the east, so that
they may be in a fitter posture to meet
the Sun of Righteousness when he shall
appear with healing in his wings, viz. at
the Resurrection." The subsequent re-
mark is found at p. 30, " Whether it be not
a pretty foundation for the Oxford doctors
to stand booted and spurred in the Actp
because there is mention made in the
Scripture of being shod with the prepara-
tion of the Gospel?"
" 'Tis in the main allowed," says
Selden, " that the heathens did, in
general, look towards the East, when
they prayed, even from the earliest
ages of the World." Asplin's Al Kibla,
1728-31, quoted by Ellis. Comber says,
" Some antient authors tell us that the
old inhabitants of Attica buried thus be-
fore the days of Solon, who, as they report,
convinced the Athenians that the Island of
Salamis did of right belong to them by
shewing them dead bodies looking that
way, and sepulchres turned towards the
east, as they used to bury." And the
Scholiast upon Thucydides says it was the
manner of all the Greeks to bury their
dead thus. Again, it was used when they
were baptized : they first turned their faces
to the west, and so renounced the Devil,
and then to the east, and made their co-
venant with Christ. Lastly, those of the
ancient Church prayed that way, believing
that our Saviour would come to judgment
from that quarter of the heavens, St.
Damascen asserting that when he ascended
into Heaven, he was taken up eastward,
and that his disciples worshipped him that
way ; and therefore chiefly it was, that in
the ancient Church they prayed with their
faces to the east.
Bovtfin^ a.t the Name of
Jesus. — Several arguments against this
usage were published in a tract "by a
learned author " in 1660. Both as regards
bowing to the altar and in this other act,
it is to be remarked that the conventional
usage of women curtseying is a solecism.
Bovtfl or Bowling' Alley. — A
covered space for the game of bowls instead
of a green. See Halliwell in v. Steven-
son, in his Twelve Months, 1661, (taken
from Breton's Fantasticks, 1626), says
under July : ' ' Bowling- (however tearmed
like cards and dice unlawfull) I am sure
is an healthfuU exercise, and good for the
AND POPULAR CUSTOMS.
67
body, and hath been prescribed for a re-
creation to great persons by the learned
Physitians in which is a great deale of art
and judgment to be seen especially in the
expert bowler in choosing out his ground,
.... whether it be in open wide places,
or in Allies, and in this sport the choosing
of the Bowles is not the least of the cun-
ning belongs to it ; your flat bowles being
well for close Allies, your round byassed
bowles for open giound of advantage, and
your round bowles like a ball for green
swarths that are plaine and levell."
Braithwaite, in his " Rules for the Go-
vernment of thehouse of an Earle," (circa
1640) describes it as one of the duties of
the gardener, "to make faire bowling al-
leys, well banked, and scaled ; which being
well kepte in many howses are very profit-
able to the gardiners."
The Bowling Green House was an
old establishment under that name on
Putney Heath, on the site of the re-
sidence of the younger Pitt. It is
presumably the establishment to which
John Locke alludes in his Journal
under 1679, stating that during the whole
summer several persons of quality might
be seen bowling there two or three t^'mes a
week. It was taken in 1693 by Edward
Locket, keeper of an ordinary in White-
hall, and had originally, no doubt, been a
small and stealthy incroachment on the
common, due to the negligence or com-
plicity of the authorities. " The Bowling
Green House at Putney," observes a
writer in 1761, "is pleasantly situated,
and affords a fine prospect. It is now
tuined into one of those fashionable sum-
mer breakfasting-places, which level all
distinction, and mingle the sexes together
ir. company." Marylebone and Islington
were also formerly celebrated for their
bowling greens, which were also found in
the centre of the Metropolis, as we know
it. Locke mentions Marylebone in 1679.
One was attached to Shaver's Hall in the
Haymarket. The reader may be referred
to an interesting paper on bowling-greens
in Notes and Queries for January 15, 1887.
See also " A description of a Bowling
Alley " in the "Compleat Gamester," 1674,
and compare Nares, Glossary, 1859, in v.
and under Shittles.
Half-Bowrl — Wliat was termed the
Half-Bowl is mentioned in a tract of 1580.
" It was my chance," says the writer, " to
be at John Crokes, where there is a bowl-
ing alley of the half bowle, whether doth
repaire many merchants and sundry
gentlemen, and in a chamber above divers
\f<ere at play." The half-bowl was suffici-
ently celebrated to induce Francis Coules,
tha popular bookseller of Charles the First
and Second's times, to adopt it as part of
liis sign, which formed a rather singular
compound — "The Lamb and the Half-
Bowl." In an edition of the " History of
Tom a Lincoln," 1655, however, the im-
print bears the latter only.
Bovtf Is. — It is rather difficult to deter-
mine whether the game, which was to con-
sole the Princess of Hungary in her de-
sj'ondency, was the same as our bowls : if
so, it was surely an indifferent prescrip-
tion. In the " Squyr of Lowe Degre,"
the following passage is found :
"An hundreth Knightes truly tolde,
Shall play with bowles in alayes colde.
Your disease to driue awaie."
A fair account of this diversion is given in
Strutt's "Sports and Pastimes," and
probably the best early one is in Taylor the
Water-Poet's Wit and Mirth, 1629 : " This
wise game of bowling," says he, "doth
make the fathers surpasse their children
in apish toyes and delicate dog-trickes.
As first for the postures : first handle your
bowle : secondly, aduance your bowle ;
thirdly, charge your bowle : fourthly, ayme
your bowle : fifthly, discharge your
bcwle : sixthly, plye your bowle : in
which last posture of plying your
bowle you shall perceiue many varie-
ties and diuisions as wringing of the necke,
lifting vp of the shoulders, clapping of the
hands, lying downe of one side, running
after the bowle, making long dutifuU
scrapes and legs (sometimes bareheaded),
with entreating him to flee, flee, flee : and
though the bowler bee a gentleman, yet
there hee may meet with attendant rookes
that sometimes will bee his betters six to
four or two to one. ... A bowler, al-
though the allye or marke bee but thirty
or forty paces, yet sometimes I haue heard
the bowler cry. Rub, rub, rub, and sweare
and lye that hee was gone an hundred
miles, when the bowle hath beene short of
the blocke two yards. The marke which
they ayme at hath sundry names and epi-
thites, as a blocke, a jacke, and a mistris."
Perhaps the foregoing passage may serve
to elucidate the rather obscure title (as it
has been regarded) of Freeman's Epi-
grams," 1614 — " Rubbe and a Great
Cast." Our ancestors pursued it with
peculiar ardour and delight, and it is still
a favourite amusement. Stow seems to
say that, in his time^ the open ground
about London was being gradually built
upon, and that the archers encroached
upon the bowling alleys. Sir Nicho-
las Carew was playing at bowls with Henry
VIII., when by some retort to an offensive
remark by Henry, he gave umbrage to the
latter, and was disgraced, and ultimately
executed in 1539 on Tower Hill.
In the Privy Purse Expenses of
the Princess Mary, under April, 1538-9,
there is a highly-curious entry: —
" Itm. payd for a brekefaste loste
at Boiling by my lady maryes gee.
68
NATIONAL FAITHS
. . . xs." It appears also from pas-
sages in "Wit at Several "Weapons," and
other dramas, that the small ball, which
is now called the Jack, was sometimes
known as the mistress."
It may be recollected that, in the
feuds of the great families of Scot-
land in the sixteenth century, the
murderer of George Drummond came
upon him while he and his friends were
playing at the game. See a letter in the
Antiquary for January, 1886. While
Charles I. was at Holmby in 1647, he fre-
quented the bowling green at Althorp. One
of the pleasanter traits in the personal
history of Charles is the recourse of the
King to the country seat of Mr. Richard
Shute, a Turkey merchant, at Barking in
Essex, for the purpose of playing with him
at this game. Shute used to be called by
his majesty Satin Shute, from the material
of which his doublet was made. Some-
times one won, sometimes the other ; but
on one occasion Charles lost so frequently,
that he gave up. His entertainer begged
him to try another turn — another £1,000 ;
but the King, laying his hand on his
shoulder, said : " I must remember I have
a wife and children to keep." In the story
of The King and a Poor Northern Man,
1640, the latter, coming up to London to
seek redress, does not believfi that it is the
King, whom they point out to him at the
Court, playing at bowls in his shirt-sleeves.
We have all heard how the poet Suckling,
living at the same time :
" Prized black eyes and a lucky hit
At bowls above all the trophies of wit."
Charles's successor in the Stuart line, the
merry monarch, is reported to have played
at the same diversion with his select set for
an East — a watch made by the early
master of the craft so-named. A game
at bowls or ninepins was formerly at least
a favourite diversion for the rowing par-
ties up the Thames between Putney and
Teddington, and the riverside places of
entertainment were usually provided with
accommodation for this purpose.
Boxing'. — Misson, in his Travels in
England, toward the close of the 17th
century, speaking of sports and diver-
sions, says : " Anything that looks like
fighting is delicious to an Englishman. If
two little boys quarrel in the street, the
passengers stop, make a ring round them
in a moment and set them against one an-
other, that they may come to fisticuffs.
When 'tis come to a fight, each pulls off
his neckcloth and his waistcoat, and gives
them to hold to the standers-by ; (some
will strip themselves quite naked to their
wastes ;) then they begin to brandish their
fists in the air ; the blows are aim'd all at
the face, they kick one another's shins,
they tug one another by the hair, &o. He
that.has got the other down, may give him
one blow or two before he rises, but no
more ; and let the boy get up ever so often,
the other is obliged to box him again as
often as he requires it. During the fight
the ring of by-standers encourage the com-
batants with great delight of heart, and
never part them while they fight according
to the rules : and these by-standers are not
only other boys, porters, and rabble, but
all sorts of men of fashion ; some thrusting:
by the mob, that they may see plain others
getting upon stalls ; and all would hire
places if scaffolds could be built in a
moment. The father and mother of the
boys let them fight on as well as the rest,
and hearten him that gives ground or has
the worst. These combats are less fre-
quent among grown men than children ;
but they are not rare. If a coachman has
a dispute about his fare with a gentleman
that has hired him, and the gentleman
offers to fight him to decide the quarrel,
the coachman consents with all his heart :
the gentleman pulls off his sword, lays it
in some shop, with his cane, gloves, and
cravat, and boxes in the same manner as
I have described above. If the coachman
is soundly drubb'd, which happens almost
always, (a gentleman seldom exposes him-
self to such a battle without he is sure he's
strongest) that goes for payment ; but if he
is the beater, the beatee must pay the
money about which they quarrell'd."
Brand once saw the Duke of Grafton
at fisticuffs, in the open street, with such a
fellow, whom he lamb'd most horribly. It
was in the very widest part of the
Strand. The Duke was big and ex-
tremely robust. He had hid his Blue
Ribband, before he took the coach, so that
the coachman did not know him. Compare
Bartholomew Pair for a curious anecdote
of Dr. Johnson's uncle. " In France,"
adds Misson, "we punish such rascals
with our cane, and sometimes with
the flat of our sword : but in Eng-
land this is never practis'd ; they
use neither sword nor stick against a
man that is unarm'd : and if an unfortu-
nate stranger (for an Englishman would
never take it into his head) should draw
his sword upon one that had none, he'd
have a hundred people upon him in a
moment, that would, perhaps, lay him so
flat that he would hardly ever get up again
till the Resurrection."
Boy-Bishop. — It is uncertain at
what period the custom of electing boy
bishops on St. Nicholas's Day commenced
in England ; but there is little doubt that
after it had been established on the con-
tinent, it would soon be imported hither.
The association of this saint with the rite
was. of course, due to his patronage of
children. Warton thought he found traces
of the religious mockery of the boy bishop
AND POPULAR CUSTOMS.
69
as early as 867 or 870, in the Greek Church.
H.B.P., by Hazlitt, 1871, ii., 228-32, where
farther particulars may be found. The
ceremony has been traced to Canterbury,
Eton (1441). St. Paul's, London, Colches-
ter, Norwicn, Winchester (1380), Exeter,
Salisbury, Wells, Westminster, Lambeth,
York, Beverley, Rotherham, Newcastle-
upon-Tyne, and to several places abroad ;
there can be little doubt that it was almost
universal. Gregory thought that the boy
bishop was peculiar to Salisbury, perhaps
because he met with the usage in the
Sarum service book, and Warton supposed
that the custom was confined to collegiate
■churches. It seems to be thought that this
character was originally known as Episco-
pus Choristarum merely. In the archives
of Norwich, down to 1521, are sundry en-
tries relevant to the expenses incurred here
on this anniversary, and notices of moneys
left to support the institution. Aubrey's
Letters, &c., 1813, i. 302-4. In the statutes
of Salisbury Cathedral, enjoined anno
1319, Tit. 45, it is ordered that the boy
bishop shall not make a feast. The boy
bishop, as it should seem from the Register
of the capitulary Acts of York Cathedral
under the date 1367 was to be corpore for-
unosus, or the election to be void ; and as in
the same church, under a regulation of
1390, every chorister was bound to possess
'■■ claram vocem puerilem," such a quality
was as justly imperative in the episcopus
puerorum. Hazlitt's Warton, 1871, iv., 237
The Boy Bishop at Salisbury is actually
said to have had the power of disposing of
such prebends there as happened to fall
vacant during the days of his episcopacy.
Edward I., in the 28tli year of his reign,
being near Newcastle-upon-Tyne, gave
forty shillings to the Boy-Bishop and his
oompanions for singing before him on St.
Nicholas's Eve. It was during the King's
passage through Newcastle on this occa-
sion that a boy-bishop said vespers before
him in his chapel at Heton. It appears
that at Canterbury in 1464 there was no
election of a boy bishop in the Grammar-
school owing to the default or negligence of
the masters. Liber Johannis Stone,
mcnachi eccl. Cant, de Ohitibus, &e. sui
Cenobii (1415-67), a MS. in the library of
■C. C. C. Camb. One of the original rules
drawn up for the scholars of Dean Colet's
Foundation, in 1510, was : " Y'our chylde
shal, on Chyldermas Daye, wayte vpon the
boy byshop at Paules, and offer there — .'
In the Statutes of St. Paul's, 1518, the fol-
lowing clause occurs : " All these children
shall every Childermas Daye come to
Paulis Churche and hear the Childe Bishop
sermon : and after be at the hygh masse,
and each of them offer a Id. to the Childe
Bishop, and with them the Maisters and
Surveyors of the Scole." A tract by Hugh
Rhodes, one of the children of the chapel
under Henry VIII., appeared, according
to Herbert, in 1555, containing^ in thirty-
six 6-line stanzas, the " Song of the Child-
Bishop of St. Paul's," as it was sung be-
fore the queen at her manor of St. James
in the Fields in her privy chamber on St.
Nicholas's Day and Innocents' Day that
year. It is described as a fulsome pane-
gyric, in which the queen is compared to
Judith, Esther, the Queen of Sheba, and
the Virgin.
In cathedrals this Boy Bishop seems
to have been elected from among the
children of the choir. After his election,
being completely apparelled in the epis-
copal vestments, with a mitre and crozier,
he bore the title and state of a Bishop, and
exacted ceremonial obedience from his fel-
lows, who were dressed like priests.
Strange as it may appear, they took pos-
session of the Churcn, and_, except mass,
performed all the ceremonies and offices.
Northumb. Househ. Book, ed. 1827, p. 439,
for an ' Inventory of the Robes and Orna-
ments of a Boy or Beam Bishop." In
Hearne's " Liber Niger Scaccarii, 1728,
vol. ii., pp. 674, 686, we find that Arch-
bishop Rotheram bequeathed " a myter for
the Barnebishop, of cloth of gold, with
two knopps of silver gilt and enamyled."
But in the ordinary churches the appoint-
ments were almost equally sumptuous and
costly. The Churchwardens' accounts of
St Mary at Hill, 10 Henry VI., mention
two children's copes, also a mitre of cloth
of gold, set with stones. In 1523, 2s. 8d.
are charged for the Bishop's dinner and
his company on St. Nicholas's Day in the
same accounts at Lambeth. Even posterior
to the Proclamation of 33 Henry VIII.,
in the St. Mary at Hill books, 1549, is :
"For 12 oz. silver, being clasps of books
and the Bishop's mitre, at vs. viijd. per oz.
vjl. xvis. jd.'' These last were sold. In
the " Inventory of Church Goods " belong-
ing to the same parish, at the same time,
wo have: " Item, a mitre for a Bishop at
St. Nicholas-tyde, garnished with silver,
and enamyled, and perle, and counterfeit
stone." Maskell pointed out that, from
the services to be said by the Boy Bishop
and his choristers, as laid down in the
Sarum Processional, it appears that "not
only upon the Innocents' or Childermass
Day did the ' Episcopus Puerorum ' claim
his rights, and perform all the ecclesias-
tical duties of his temporary rank, except
the mass, but from the feast of St. Nicho-
las to Innocents' Day, a period of nearly a
month. Whence it does not seem so ex-
traordinary, as it otherwise might, that
during this time the Boy Bishop might die,
in which case he would be buried with the
due honours ; and the tomb at Salisbury
is explained." Selected Centuries of
Books, 1843, pp. 15-16, note. On the eve
of Innocents' Day, the Boy Bishop was to
70
NATIONAL FAITHS
go in solemn procession with his fellows,
to the altar of the Holy Trinity and All
Saints, or (as the Pie directs) to the altar
of Holy Innocents or Holy Trinity in their
copes, and burning tapers in their hands.
The Bishop beginning, and the other boys
following: "Centum quadraginta qua-
tuor," &c. Then the verse, " Hi emti
sunt ex omnibus,' &c. and this was sung
by three of the boys. Then all the boys
sang the " Prosa sedentem in superna
majestatis area," &c. The Chorister
Bishop, in the mean time, fumed the altar
first, and then the image of the Holy
Tiinity. Then the Bishoj) said modestd
voce the verse " Lsetamini," and the re-
sponse was, " Et gloriamini," &c. Then
the prayer which we yet retain : " Deus
cujus hodierna die," &c. In their return
from the altar Praecentor puerorum in-
cipiat, &c., the chanter-chorister began
" De Sancta Maria," &c. The response
was " Felix namque," &c., et " sic pro-
cessio," &c. The procession was made into
the quire, by the west door, in such order
that the dean and canons went foremost :
the chaplains next : the Bishop, with his
little Prebendaries, in the last and high-
est place. The Bishop took his seat, and
the rest of the children disposed themselves
upon each side of the quire, upon the up-
permost ascent, the canons resident bear-
ing the incense and the book : and the
petit canons the tapers, according to the
Kubrick. And from this hour to the full
end of the next day's procession no clerk
is accustomed (whatever his condition may
be) to take place above his superiors. Then
the Bishop on his seat said the verse :
" Speciosus forma, &o. diffusa est gratia
in labiis tuis," &c. Then the prayer,
"Deus qui salutis seternse," &c., "Pax
vobis," &c. Then after the " Benedicamus
Domino," the Bishop, sitting in his seat,
gave the Benediction to the people in this
manner : " Princeps Ecclesise Pastor ovilis
cunctam plebam tuam benedicere dig-
neris," &c. Then, turning towards the
people, he sang or said : " Cum mansuetu-
dine & charitate humiliate vos ad benedic-
tionem " : the chorus answering, "Deo
gratias." Then the cross-bearer delivered
up the crozier to the Bishop again, et tunc
Episcopus puerorum prima signando se in
fronte sic dicat, " Adjutorium nostrum,"
&c. The chorus answering " Qui fecit
Coelum & Terram." Then, after some
other like ceremonies performed, the
Bishop began the Completorium or Com-
plyn ; and that done, he turned towards
the quire, and said, "Adjutorium," &c.,
and then, last of all, he said, " Benedicat
Vos omnipotens Deus, Pater, and Pilius,
& Spiritus Sanctus." All this was done
with solemnity of celebration, and under
pain of anathema to any that should in-
terrupt or press upon these children. See
Gregory's Works, 1649, p. 114. The sh9W
of the Boy Bishop, rather on account of its
levity and absurdity, than of its supersti-
tion, was formally abrogated by a Pro-
clamation, July 22, 1542. But it
had been interdicted abroad, a cen-
tury before, by the Council of Basle,
1431, as appears from a citation in
Prynne's " Histriomastix," 1633, and
the later statutory prohibition was
more or less disregarded in England. The
conclusion of Henry VIII. 's Proclamation
is: "And whereas heretofore dyvers and
many superstitious and chyldysh observ-
auncies have be used, and yet to this day
are observed and kept, in many and sundry
partes of this Realm, as upon Saint Nicho-
las, the Holie Innocents, and such like,
children be strangelie decked and appa-
rayled to counterfeit Priests, Bishopa, and
Women, and to be ledde with songes and
dances from house to house, blessing the
people, and gathering of money ; and boyes
do singe masse and preache in the pulpitt,
with such other unnttinge and inconveni-
ent usages, rather to the derysyon than
anie true glorie of God, or honour of his
sayntes. The Kynges Majestie wylleth
and commaundeth that henceforth all such
superstitious observations be left and
clerely extinguished throwout all this
Realme and Dominions." Bishop Tanner,
in a letter to Hearne, says in allusion to
the abuse of the ancient custom, that the
choristers chose a bishop and waited on
him in procession to several houses in the
city, where the little rogues took great
liberties. And Tanner traces to this cir-
cumstance the bye-name of St. Nicholas's
Clerks conferred on them.
In Hall's "Triumphs of Rome""
(Triumphs of Pleasure) he equally anim-
adverts on the licence, which had
crept into this Romish Observance,
when he says, ' ' What merry work it
was here in the days of our holy fathers
(and I know not whether, in some places,,
it may not be so still), that upon St.
Nicholas, St. Katherine, St. Clement, and
Holy Innocents' Day, children were wont
to be arrayed in chimers, rochets, sur-
plices, to counterfeit bishops and priests,
and to be led, with songs and dances, from
house to house, blessing the people, who
stood girning in the way to expect that
ridiculous benediction. Yea, that boys in
that holy sport were wont to sing masses
and to climb into the pulpit to preach
(no doubt learnedly and edifyingly) to the
simple auditory. And this was so really
done, that in the cathedral church of Salis-
bury (unless it be lately defaced) there is
a perfect monument of one of these Boy
Bishops (who died in the time of his young
pontificality) accoutred in his episcopal
robes, still to be seen. Strype, however,
in his "Memorials," speaking of the Boy-
AND POPULAR CUSTOMS.
71
Bishop, among scholars, says: "I shall
only remark that there might be this at
least be said in favour of this old custom,
that it gave a spirit to the children, and
the hopes that tney might at one time or
other attain to the real mitre, and so made
them mind their books."
With the Catholic Liturgy, all the
pageantries of popery were restored
to their ancient splendour by Queen
Mary. Among these, the procession
of the Boy Bishop was too popular a mum-
mery to be overlooked. In Strype we read
that, Nov. 13, 1554, an edict was issued
by the Bishop of London to all the Clergy
or his Diocese, to have a Boy Bishop in
procession. In the same volume, however,
we read, " The which was St. Nicholas
Eve, at even-song time came a command-
ment that St. Nicholas should not go
abroad nor about. But, notwithstanding,
it seems, so much were the citizens taken
with the mock of St. Nicholas, that is, a
Boy Bishop, that there went about these
St. Nicholases in divers parishes, as in St.
Andrew's, Holborn, and St. Nicolas Olaves
in Bread-street. The reason the proces-
sion of St. Nicolas was forbid, was, be-
cause the Cardinal had this St. Nicolas
Day sent for all the Convocation, Bishops,
and inferior Clergy, to come to him to
I/ambeth, there to be absolved from all
their perjuries, schisms and heresies."
In the accounts of St. Mary - at -
Hill, London, 1554, is the following
entry: "Paid for makyng the Bishops
myter, with staff and lace that went to it,
iiis. Paid for a boke for St. Nicholas,
viijd." Strype says, that in 1556, on
St. Nicholas' Even, " St. Nicholas, that is
a boy habited like a bishop in pontificali-
bus, went abroad in most parts of London,
singing after the old fashion, and was re-
ceived with many ignorant but well-dis-
posed people into their houses, and had as
much good cheer as ever was wont to be
had before, at least in many places." The
Boy Bishop would naturally be put
down again when Queen Elizabeth
came to the crown : and yet, by Put-
tenham's account, it was exhibited in the
country villages after her accession. Put-
tenham wrote his " Art of English Poesy "
many years before it was published in
1589. He says: " Methinks this fellow
speaks like Bishop Nicholas : for on St.
Nicholas's night, commonly, the scholars
of the country make them a bishop, who,
like a foolish boy, goeth about blessing and
preaching with such childish terms as make
the people laugh at his foolish counterfeit
speeches." The special service for Inno-
cents' Day, in an early printed copy of it,
is described as " In die innocentium sermo
pro episcopo puerorum." It commences
with the words : " Laudate, pueri, domi-
num, psalmo ceutesimo xii'^ et pro buiuo
colacionis fundamento."
In the Posthumous Works of John
Gregory, 1650, there is a monograpli
on this subject with three engrav-
ings ; it is called : Episcopus Puero-
rum, In die Innocentium ; or a Discoverie
of an Antient Custom in the Church of
Sarum, making an Anniversarie Bishop
among the Choristers." In 12 Edward
III., while the King was at Antwerp, the
Boy-Bishop there received 13s. 6d. for sing-
ing before his majesty in his chamber.
Hazlitt's Warton, 1871, ii., 229.
Aubanus tells us, that scholars on
St. Nicholas's Day used to elect thres
out of their numbers, one of whom
was to play the bishop, the oth"r
two the parts of Deacons. The Bishop
was escorted by the rest of the boys,
in solemn procession, to church, where
with his mitre on, he presided dur-
ing the time of divine worship : this ended,
he and his deacons went about singing
from door to door, and collected money,
not begging it as alms, but demanding it
as the Bishop's subsidy. On the eve of
this day the Doys were prevailed upon to
fast, in order to persuade themselves that
the little presents which were put that
night for them into shoes (placed under
the table for that purpose), were made
them by St. Nicholas : and many of them
kept the fast so rigorously on this account,
that their friends, in order to prevent
them from injuring their healths, were
under the necessity of forcing them to taki>
some sustenance. Bowie says, that in
Spain formerly, on this commemoration-
day, a chorister being placed with solem-
nity in the midst of the choir, upon a scaf-
fold, there descended from the vaulting of
the ceiling a cloud, which stopping, mid-
way, opened. Two angels within it carried
the mitre, and descended just so low as to
place it on his head, ascending immedi-
ately in the same order in which they came
down. This came to be an occasion of
some irregularities ; for till the day of the
Innocents, he had a certain jurisdiction,
and his prebendaries took secular offices,
such as alguasils, catchpoles, dog-whippers
and sweepers. Prom a paper in the St.
James's Chronicle," for Nov. 16-18, 1797,
it appears that at Zug, in Switzerland, the
ceremonies of this day were suppressed in
that year in consequence of the complaint
addressed to the authorities against the
exactions of the Boy Bishop and his at-
tendants, who visited all the booths, &c.,
and demanded money.
Brasot Sunday — In Lancashire,
or some parts of it, a spiced ale, called
Braget or Bragot, used to be drunk very
largely on Palm Sunday, which was thence
called Bragot Sunday.
72
NATIONAL FAITHS
BrankSi — "They have an artifice at
Newcastle under Lyme and Walsall," says
Plot, "for correcting of scolds, which it
does, too, so efiectually and so very safely,
that I look upon it as much to be preferred
to the cucking stoole, which not only en-
dangers the health or the party, but also
gives the tongue liberty 'twixt every dipg ;
to neither of which this is at all liable : it
being such a bridle for the tongue as not
only quite deprives them of speech, but
brings shame for the transgression and
humility thereupon, before 'tis taken off :
which being put upon the offender by order
of the magistrate, and fastened wjth a
Eadloek behind, she is led round the town
y an officer, to her shame, nor is it taken
off till after the party begins to shew all
external signes imaginable of humiliation
and amendment." Staffordshire, p. 389.
Jn a plate annexed, he gives a representa-
tion of a pair of branks. They still pre-
serve a pair in the Town Court at ^few-
castle-upon-Tyne, where the same custom
once prevailed. Gardner's England's
Grievance, 1656, and Brand's History, ii.,
292. A fuller description of the brank oc-
curs in Willis's "Current Notes " for May,
1854, where several engravings accompany
and illustrate the letter-press. The writer
says : It may be described as an iron
skeleton helmet, having a gag of the same
metal, that by being protruded into the
mouth of an inveterate Ibrawler, effectually
branked that unruly member, the tongue.
As an instrument of considerable antiquity
at a time whan the gag, the rack, and the
axe were the ratio ultima Bomm, it has
doubtless been employed, not unfrequently
for purposes of great cruelty, though in
most examples, the gag was not purposely
designed to wound the mouth, but simply
to restrain or press down the tongue.
Several of these instruments are yet ex-
tant, though their use has now, thanks to
more considerate civilization, become ob-
solete. . . . The earliest use of the brank
in England is not antecedent to the reign
of Charles." A curious variety of this old
mode of penance is noticed in the same
miscellany for October, 1854.
Bra.w/1. — A dance introduced from
France in or about the middle of the six-
teenth century. See Halliwell in v.
Bread— In Craven, in the West Rid-
ing of York, those who knead dough for
baking are in the habit of making the sign
of the cross, both when they knead or
stiffen the material, and when they elt or
moisten it with additional milk or milk
and water, as a precaution against the
sinister action of any witch or evil-eyed
person at hand. Douce, in his interleaved
copy of Brand's "Antiquities," pointed
out that M. Thiers (in his Traite
des Superstitions) mentioned a belief as
prevalent in France that bread baked on
Christmas Eve would not turn mouldy.
Bread and Cheese Land. —
Hasted, speaking of Biddenden, tells us
that "twenty acres of land, called the
Bread and Cheese Land, lying in five
pieces, were given by persons unknown, the
yearly rents to be distributed among the
poor of this parish. This is yearly done
on Easter Sunday, in the afternoon, in 600
cakes, each of which have the figures of
two women impressed on them, and are
given to all such as attend the church ; and
270 loaves, weighing three pounds and a
half a-piece, to which latter is added one
pound and a half of cheese, are given to
the parishioners only at the same time.
There is a vulgar tradition in these parts,
that the figures on the cake represent the
donors of this gift, being two women
twins, who were joined together in their
bodies, and lived together so till they were
between twenty and thirty years of age.
But this seems without foundation. The
truth seems to be, that it was the gift of
two maidens, of the name of Preston ; and
that the print of the women on the cakes
has taken place only within these fifty
years, and was made to represent two
poor widows, as the general objects of a
charitable benefaction." " At Biddenden,
Kent, yesterday, thei-e was observed a
curious Easter custom of distributing cakes
hearing the impressed figures of the "Bid-
denden Maids. Their names were Eliza
and Mary Chulkhurst, and they are said
to have lived to the age of 34 years, when
one died, and the other followed within
six hours. They bequeathed land in f-he
X)arish which produces about forty guin-
eas a year, and from this the cost of the
distribution is defrayed. The custom
always attracts a very considerable num-
ber of visitors from the surrounding vil-
lages, and it is among these that the cakes,
having a quaint representation of the
maids, stamped with a boxwood die, are
distributed, bread and cheese being given
to the poor of the parish." Globe, April,
8 1890. There is a similar custom at Pad-
dington, near London, where the gifts are
thrown from the church steeple.
Breakfasting:. — A Sussex custom.
Sussex Arch. Coll., xiv., 135.
Briavars, St.— At St. Briaval's,
Gloucestershire, a very strange quasi-jocu-
lar custom formerly prevailed on Whit-
Sunday. Several baskets full of bread and
cheese, cut very small, were brought into
church, and immediately after service were
thrown by the churchwardens from the
galleries among the congregation, who
scrambled for them. The custom was kept
up, and may be still, in order to secure to
the poor of St. Briaval's and Havelfield
the right of cutting and carrying wood
from 3,000 acres of coppice in Hudknoll
AND POPULAR CUSTOMS.
73
and the Meend. Every householder was
assessed 2d. towards defraying the cost of
the bread and cheese.
In 1687, the "Orders and Rules
of the Court of St. Briavells in the
Forest of Dean, in the County of Glou-
cester," were printed in a volume with
similar regulations for the miners in the
Forest.
Bridal Bedi — In the papal times no
new-married couple could go to bed to-
gether till the bridal bed had been blessed.
In a MS. cited by Blakeway, it is stated
that " the pride of the clergy and the
bigotry of tne laity were such that new
married couples were made to wait till
midnight, after the marriage day, before
they would pronounce a benediction, un-
less handsomely paid for it, and they durst
not undress without it, on pain of ex-
communication." Blomefield's Norfolk, iv.
221.
Bride-Ale. — In Ihre's " Glossarium
Suio-Gothioum," 1769, we read : v. Brud-
skal. Gifwa i Brudskalen dicitur de
Erano vel muuere coUectitio, quod Sponsse
die Nuptiarum a Convivis in pateram mit-
titur, habito antea brevi Sermone a prse-
sente Sacerdote. Nescio, an hue quicquam
faciat Tributum illud, quod in Gallia
Sponsse dabatur Escuellatta dictuni, et de
quo Du-Fresne in Gloss. Lat." Ibid. v.
Jul p. 1005 : " Hemkomol, Convivium
quod iiovi Conjuges in suis mdihus in-
struunt." In the " Christen State of
Matrimony," 1543, fol. 48, verso, we read :
' ' When they come home from the church,
then beginneth excesse of eatyng and
dryncking — and as much is waisted in one
daye, as were sufl&cient for the two newe
married folkes lialfe a year to lyve upon."
The following is from the Court Rolls of
Hales-Owen Borough, Salop, of the 15th
Elizabeth : — Custom of Bride - Ale :
" Item, a payne is made that no
person or persons that shall brewe any
weddyn ale to sell, shall not brewe above
twelve strike of mault at the most, and
that the said persons so married shall not
keep nor have above eight messe of persons
at his dinner within the burrowe : and be-
fore his brydall daye he shall keep no un-
lawfuU games in hys house, nor out of hys
house, on pain of 20 shillings." In Harri-
son's "Description of Britain," it is re-
marked : " In feasting also the husband-
men do exceed after their manner, especi-
ally at bridales, &c., where it is incredible
to tell what meat is consumed and spent ;
ech one brings such a dish, or so manie
with him, as his wife and he doo consult
upon, but alwaies with this consideration,
that the leefer friend shall have the better
jirovision." Thus it appears that among
peisons of inferior rank a contribution
was expressly made for the purpose of as-
sisting the bridegroom and bride in their
new situation. This custom must have
doubtless been often abused : it breathed,
however, a great deal of philanthropy, and
would naturally help to increase popula-
tion by encouraging matrimony. This cus-
tom of making presents at weddings seems
also to have prevailed amongst those of
the higher order. From the account
of the nuptials of the Lady Susan
with Sir Philip Herbert, in the reign of
James I. it appears that the presents of
plate and other things given by noblemen
were valued at £2,500^ and that the king
gave £500 for the bride's jointure. His
majesty gave her away, and, as his manner
was, archly observed on the occasion that
"if he were unmarried he would not give
her, but keep her for himself." Bride-ales
are mentioned by Puttenham in his " Arte
of Poesie " : " During the course of Queen
Elizabeth's entertainments at Kenilworth
Castle, in 1575, a bryde-ale was celebrated
with a great variety of shews and sports."
From a passage in Jonson's Silent
Woman," Andrews infers that it seems to
have been a general custom to make pre-
sents to the married pair, in proportion
to the gay appearance of their wedding.
Newton, speaKing of rushes, says " Here-
with be made manie pretie imagined de-
vises for bride-ales, and other solemnities
as little baskets, hampers, paniers, pitch-
ers, dishes, combes, brushes, stooles,
chaires, purees with strings, girdles, and
manie such other pretie, curious, and arti-
ficiall conceits, which at such times many
do take the paines to make and hang up in
the houses, as tokens of good-will to the
new married bride : and after the solem-
nitie ended, to bestow abroad for bride-
gifts or presents." In reference to the
rose, he says : " At bride-ales the houses
and chambers were woont to be strawed
with these odoriferous and sweet herbes :
to signifie that in wedlocke all pensive sul-
lennes and lowring cheer, all wrangling
stiife, jarring, variance, and discorde,
ought to be utterly excluded and aban-
doned ; and that in place thereof al mirth,
pleasantnes, cheerfulnes, mildnes, quiet-
nes, and love should be maintained, and
that in matters passing betweene the hus-
band and the wife all secresie should be
used." Herbal from the Bible, 1587, p.
92. Compare Bid-ale and Bride-Wain.
Bride-Cake. — The connection be-
tween the bride-cake and wedding is
strongly marked in the following custom
still retained in Yorkshire, where the for-
mer is cut into little square pieces, thrown
over the bridegroom's and bride's head,
and then put through the ring. The cake
is sometimes broken over tlie bride's head,
and then thrown away among the crowd to
be scrambled for.
This is noted by Aubanus in his descrip-
tion of the rites of marriage in his country
74
NATIONAL FAITHS
and time. " Peracta re divina Sponsa ad
Sponsi domum deducitur, indeque Panis
projicitur, qui a pueris certatim rapitur,"
fol. 68. To break the cake over the head
of the bride appears to have been some-
times usual in Drayton's time, for that
writer, in his " Nimphidia, or the Court
of Fairy," 1627, applies the custom, with
the licence habitual to poets, to the fairy
Tita :
" Mcrtilla. But coming back when she
is wed,
Who breaks the cake above her head?
Claia. That shall Mertilla."
Thus Smollett, in his Humphrey Clinker,
1771 : " A cake being broken over the head
of Mrs. Tabitha Lismahago, the fragments
were distributed among the bystanders,
according to the custom of the antient
Biitons, on the suppostion that every per-
son who ate of this hallowed cake, should
that night have a vision of the man or
woman v/hom Heaven designed should be
his or her wedded mate." In the North,
slices of the bride-cake are put through
the wedding ring : they are afterwards
laid under pillows, at night, to cause
young persons to dream of their lovers.
Douce pointed out that this custom is not
peculiar to the North of England, it
seems to prevail generally. The pieces of
the cake must be drawn nine times through
the wedding ring. But it appears that the
cake was not necessarily a wedding-cake.
Th« "Spectator" observes also: "The
writer resolved to try his fortune, fasted
all dav, and that he might be sure of
dreaming upon something at night, pro-
cured an handsome slice of bi-ide cake,
which he placed very conveniently under
his pillow." The "Connoisseur" says:
" Cousin Debby was married a little while
ago, and she sent me a piece of bride-cake
to put under my pillow, and I had the
sweetest dream : I thought we were going
to be married together. The following
occurs in the Progrbss of Matrimony,
1733:
" But, Madam, as a present take
This little paper of bride-cake :
Fast any Friday in the year,
AVhen Venus mounts the starry sphere.
Thrust this at night in pillowber.
In morning slumber you will seem
T' enjoy your lover in a dream."
In the " St. James's Chronicle," April 16-
18, 1799, are some lines on the " Wedding
Cake."
Bride-Cup.— This custom has its
traces in Gentilism. It is of high anti-
quity, says Malone, for it subsisted among
our Gothic ancestors. " Ingressus domum
ccnvivalem Sponsus cum pronubo suo,
sumpto poculo, quod marittile vocant, ac
paucis a Pronubo de mutate vitse genere
prefatis, in signum constantise, virtutis,
defensionis et tutelse, propinat Sponsse et
simul Morgennaticam (Dotalitium ob vir-
ginitatem) promittit, quod ipsa grato am-
mo recolens, pari ratione et mode, paulo
post mutato in uxorium habitum operculo
Capitis, ingressa, poculum, ut nostrates.
vocant, uxorium leviter delibans, amorem,
fidem, diligentiam, et subjectionem pro-
missum." — Stiernhook I)e Jure Suecorum
e+ Gothorum vetusto, ^672, p. 163, quoted,
by Malone. In the Workes of John Hei-
wood, the following passage occurs :
" The drinke of my brydecup I should.
have forborne.
Till temperaunce had tempred the taste.
beforne.
I see now, and shall see while I am alive
Who wedth or he be wise shall die or he:
thrive."
Edit. 1576, sign. B. 4.
Bride Favours. — In "The Fifteen
Comforts of Marriage," a conference is.
introduced, concerning bridal colours in
dressing up the bridal bed by the bride-
maids — not, say they, with yellow rib-
bands, these are the emblems of jealousy —
not with " Fueille mort," that signifies
fading love — but with true blue, that signi-
fies constancy, and green denotes youth —
put them both together, and there's youth-
ful constancy. One proposed blew and
black, that signifies constancy till death ;
but that was objected to, as those colours-
will never match. Violet was proposed as
signifying religion ; this was objected to as
being too grave : and at last they con-
cluded to mingle a gold tissue with grass-
green, which latter signifies youthful jol-
lity. For the bride's favours, top-knots,
and garters, the bride proposed blew, gold-
colour, popingay-green, and limon-colour
— objected to, gold-colour signifying ava-
rice — ^popingay-green, wantonness. The-
younger bridemaid proposed mixtures —
flame-colour, flesh-colour, willow, and
milk-white. The second and third were
objected to, as flesh-colour signifies lascivi-
ousness, and willow forsaken. It was
settled that red signifies justice, and sea-
green inconstancy. The inilliner, at last,
fixed the colours as follows : for the fav-
ours, blue, red, peach-colour, and orange-
tawney : for the young ladies' top-knots,
flame-colour, straw-colour, (signifying-
plenty), peach-colour, grass-green, and.
milk-white : and for the garters, a perfect
yellow, signifying honour and joy. To-
this variety of colours in the bride favours,
used foimerly, the following passage,,
wherein Lady Haughty addresses Morose,
in Jonson's " Silent Woman," evidently-
alludes :
AND POPULAR CUSTOMS.
75
" Let us know your bride's colours and
yours at least."
The bride favours have not been omitted in
" The Collier's Wedding " :
" The blithsome, bucksome country
maids,
With knots of ribbands at their heads,
And pinners flutt'ring in the wind,
That fan before and toss behind," &c.
And, speaking of the youth, with the
bridegroom, it says :
" Like streamers in the painted sky.
At every breast the favours fly."
Bride Knives. — Strange as it may
appear, it is however certain that knives
were formerly part of the accoutrements of
a bride. This perhaps will not be difficult
to account for, if we consider that it an-
ciently formed part of the dress for women
to wear a knife or knives sheathed and sus-
pended from their girdles : a finer and
more ornamented pair of which would verj
naturally be either purchased or presented
on the occasion of a marriage. Among the
women's trinkets, about 1540, in the Four
P's of John Heywood, occur :
" Silke swathbonds, ribands, and sleeve-
laces.
Girdles, knives^ purses, and pin-cases."
From a passage in the " Raigne of Edward
the third," 1596, there appear to have
been two of them. So in tlie Lottery for
1601, No. xi. is :
"A Pair of Knives."
Fortune doth give these paire of knives
to you.
To cut the thred of love if't be not
true."
In Rowlands' "Well met. Gossip" (first
printed in 1602) the Widow says :
" For this you know, that all the wooing
season,
Sutors with gifts continuall seeke to
gaine
Their mistresse loue — "
The wife answers :
" That's very true
In conscience I had twenty pair of gloues
When I was maid, giuen to that effect ;
Garters, kniues, purses, girdles, store of
rings,
And many a hundred dainty, pretty
things."
A bride says to her jealous husband, in
Dekker's "Match me in London," 1631:
" See at my girdle hang my wedding
knives !
With those dispatch me."
Bride-Laces. — These are noticed in
Laneham's Letter from Kenilworth, 1575.
In Jonson's Tale of a Tvb Turf is intro-
duced as saying : " We shall all ha' bride-
laces or points I zee." In the Lottery of
1601, the three following occur, in a list
of prizes for ladies : A dozen of points, a
scarfe, and a lace. Herrick, in his " Epi-
thalamie on Sir Clipseby Crew and his
Lady," thus cautions the bridegroom's
men against offending the delicacy of the'
new-married lady :
" We charge ye that no strife
(Farther than gentleness tends) get
place
Among ye, striving for her lace:"
And it is observed, in the account
of the marriage of Jack of Newbury, that
his bride was led to church between two
sweet boys, "with bride-laces and rose-
mary tied about their silken sleeves." In
the second part of Dekker's " Honest
Whore," 1630, signat. Iv 3 verso, we read:
" Looke yee, doe you see the bride-laces
that I give at my wedding will serve to tye
rosemary to both your coffins when you
come from hanging." Hej'wood's Woman
Killed with Kindness, 1607, alludes to the
nosegays and bride-laces worn by the coun-
try lasses on this occasion in their hats.
Bridegrroom Men. — These appear
anciently to have had the title of bride-
knights. " Paranymphi ejusmodi seu
Sponsi amici appellantur etiam
(Matt. ix. 15) filii thalami nuptialis ; qua
de re optime vir prsestantissimus Hugo
Grotius. Singulare habetur et apud nos
nomen ejusmodi eorum quos Bride-Knights
id est, Ministros Sponsalitios qui Sponsam
deducere sclent, appellitamus." Seldeni
" Uxor Hebraica ; Opera, torn. iii. p.
638. He gives, ibid, a chapter " de Para-
nymphis Hebreorum Sponsi Amicis, in
utroque Foedere dictis et in Novo Filiis
Thalami nuptialis." Those who led the'
bride to church by the arms, as if com-
mitting an act of force, were always bache-
lors ; Fletcher's "Scornful Lady," 1616,
(Dyce's B. and F. vol. iii. p. 16). But she
was to be conducted home by two married
persons. Polydore Vergil informs us that
a third married man, in coming home'
from church, preceded the bride, bearing,
instead of a torch, a vessel of silver or gold,
"In Anglia servatur ut duo pueri, velut
Paranymphi, id est, Auspices, qui olim pro
nuptiis celebrandis Auspicia capiebant,
nubentera ad Templum — et inde domum
duo viri deducant, et tertius loco facis
Vasculum aureum vel argenteum prae-
ferat." In "A Pleasant History of the'
First Founders," we read : " At Rome the
manner was that two children should lead
the bride, and a third bear before her a^
torch of white-thorn in honour of Ceres,
which custome was also observed here in
England, saving that, in place of the torch,
there was carried before the bride a basoa
76
NATIONAL FAITHS
of gold or silver; a garland also of corn
eares was set upon her head, or else she
bare it on her hand, or, if that were
omitted, wheat was scattered over her
head in token of fruitfulness ; as also be-
fore she came to bed to her husband, fire
and water were given her, which, having
power to purifie and cleanse, signified that
thereby she should be chast and pure in
her body. Moresin relates that to the
bachelors and married men who led the
bride to and from church, she was wont to
piesent cloves for that service during the
time of dinner. It was part of the bride-
groom man's office to put him to bed to the
bride, after having undressed him.
Bride Maids. — The use of bride
maids at weddings appears as old as the
time of the Anglo-Saxons : among whom,
as Strutt informs us, " The bride was led
by a matron, who was called the bride's
woman, followed by a company of young
maidens, who were called the bride's
maids." The bride's maids and bride-
groom men are both mentioned by the
author of the " Convivial Antiquities" in
his description of the rites of marriages in
his country and time. " Antequam eatur
ad Templum Jentaculum Sponsse et invi-
tatis apponitur, Serta atque Corollse dis-
tribuuntur. Postea certo ordiue Viri
primum cum Sponso, deinde Puellse cum
Sponsa, in Templum procedunt." — Anti-
quitat. Convivial, fol. 68.
Bride-Stake.— Around this bride-
stake the guests were wont to dance as
about a may-pole. Thus Jonson :
"With the phant'sies of hey-troll
Troll about the bridal bowl.
And divide the broad bride cake
Round about the bride's stake."
Bride-Wain. — In Cumberland the
Penny Wedding of the earlier Scots and
the Bid-Ale of Wales had the appellation
of a bride-wain, a term which will be best
explained by the following extract from
the Glossary, 1710, to Douglas's Virgil, v.
Thig : ' ' There was a custom in the High-
lands and North of Scotland, where new
married persons, who had no great stock,
or others low in their fortune, brought
carts and horses with them to the houses of
their relations and Friends, and received
from them corn, meal, wool, or whatever
else they could get. The subsequent is ex-
tracted from the " Cumberland Packet," a
newspaper :
" Bride Wain.
There let Hymen oft appear
In saffron robe and taper clear,
And pomp and feast and revelry.
With mask and antient pageantry.
" George Hayton, who married Ann, the
daughter of Joseph and Dinah Collin
of Crossley Mill, purposes having a
bride wain at his house at Crossley
near Mary Port on Thursday, May
7th, next, (1789), where he will be
happy to see his friends and well-
wishers, for whose amusement there will be
a saddle, two bridles, a pair of gands
d' amour gloves, which whoever wins is sure
to be married within the twelve months, a
girdle (Ceinture de Venus) possessing
qualities not to be described, and many
other articles, sports, and j)astimes, too
numerous to mention, but which can never
prove tedious in the exhibition, &c." A
short time after a match is solemnized, the
parties give notice as above, that on such
a day they propose to have a bride-wain.
In consequence of this, the whole neigh-
bourhood for several miles round assemble
at the Ibridegroom's house, and join in all
the various pastimes of the country. This
meeting resembles our wakes and fairs :
and a plate or bowl is fixed in a conveni-
ent place, where each of the company con-
tributes in proportion to his inclination
and ability, and according to the degree of
respect the parties are held in : and by
this very laudable custom a worthy couple
have frequently been benefited at setting
out in life, with a supply of money of from
ten to fourscore pounds. Eden, in "The
State of the Poor," 1797, observes " The
custom of a general feasting at weddings
and christenings is still continued in many
villages in Scotland, in Wales, and in
Cumberland : Districts, which, as the re-
finements of legislation and manners are
slow in reaching them, are most likely to
exhibit vestiges of customs deduced from
remote antiquity, or founded on the simple
dictates of Nature: and indeed it is not
singular, that marriages, births, christen-
ings, housewarmings, &c., should be occa-
sions in which people of all classes and all
descriptions think it right to rejoice and
make merry. In many parts of these dis-
tricts of Great Britain as well as in
Sweden and Denmark, all such institu-
tions, now rendered venerable by long use,
are religiously observed. It would be
deemed ominous, if not impious, to be mar-
ried, have a child born, &c., without some-
thing of a feast. And long may the cus-
tom last : for it neither leads to drunken-
ness and riot, nor is it costly ; as alas ! is
so commonly the case in convivial meetings
in more favoured regions. On all these
occasions, the greatest part of the provi-
sions is contributed by the neighbourhood :
some furnishing the wheaten flour for the
pastry ; others, barley or oats for bread or
cakes ; some, poultry for pies ; some, milk
for the frumenty ; some eggs ; some bacon ;
and some, butter ; and, in short, every
article necessary for a plentiful repast.
Every neighbour, how high or low soever,
makes it a point to contribute something.
" At a daubing (which is the erection of a
AND POPULAR CUSTOMS.
77
house of clay), or at a bride-wain, (which is
the carrying of a bride home) in Cumber-
land, many hundreds of persons are thus
brought together, and as it is the custom
also, in the latter instance, to make pre-
sents of money, one or even two hundred
pounds are said to have been sometimes
collected. A deserving young couple are
thus, by a public and unequivocal testi-
mony of the goodwill of those who best
know them, encouraged to persevere in the
paths of propriety, and are also enabled
to begin the world with some advantage.
The birth of a child, also, instead of being
thought or spoken of as bringing on the
parents new and heavy burthens, is thus
rendered, as it no doulbt always ought to
be, a comfort and a blessing : and in every
sense an occasion of rejoicing." " I own,"
adds this honourable advocate in the cause
of humanity, ' ' I cannot figure to myself
a more pleasing, or a more rational way of
rendering sociableness and mirth subser-
vient to prudence and virtue." Vol. i..
p 598. In Cumberland, among the lower
but not poorest, class, the entertainment
consists of cold pies, furmety, and ale.
" At the close of the day," says the author
of the "Westmoreland and Cumberland
Dialect," 1839, "the bride and bride-
groom are placed in two chairs, in the
open air or in a large barn, the bride with
a pewter dish on her knee, half covered
with a napkin ; into this dish the company
put their offerings, which occasionally
amount to a considerable sum."
Bride's Pie — The bride's pie should
also be noticed as an important part of the
wedding-feast, at least in some places or
districts. It is thus referred to by Carr,
inthe "Dialect of Craven," 1828: "The
bride's pie was so essential a dish on the
dining-table, after the celebration of the
marriage, that there was no prospect of
happiness without it. This was always
made round, with a very strong crust orna-
mented with various devices. In the
middle of it was a fat laying hen, full of
eggs, probably intended as an emblem of
fecundity. It was also garnished with
minced and sweet meats. It would have
been deemed an act of neglect and rude-
ness, if any of the party omitted to par-
take of it." In the old song of " Arthur
of Bradley," we read :
" And then did they foot it and toss it,
Till the cook had brought up the posset ;
The bride-pye was brought forth,
A thing or mickle worth.
And so all, at the bed-side.
Took leave of Arthur and his bride."
Bridg-et, St. — (July 23). The
"Eoman Martyrology," 1627, observes
under this date : " The departure out of
this life of St. Bridget widdow, who, after
many peregrinations made to holy places.
full of the Holy Ghost, finally reposed at
Rome : whose body was after translated
into Suevia. Her principal festivity is
celebrated upon the seaventh of October."
According to Porter's " Flowers of the
Lives of the Saincts," 1632, p. 118, Brig-
itt's Day (Virgin of Kildare, in Ireland),
was February the first. Her Most Devovt
Prayers were printed at Antwerp in
1659, See also Moore's " Diarium Histo-
rioum," 1590, p. Ill, where we read under
239, .Julii, " Emortualis Dies S. Brigittse
Reg. Suecise, 1372." In the " Fifteen O's"
the first O is introduced by a large wood-
cut representing a man crowned delivered
out of purgatory by an angel, through the
mediation of St. Bridget, who is kneeling
at a small altar before him. Vallancey,
speaking of Ceres, tells us : "Mr. Rollin
thinks this deity was the same Queen of
Heaven to whom the Jewish women burnt
incense, poured out drink offerings, and
made cakes for her with their own hands" ;
and adds : " This Pagan custom is still pre-
lerved in Ireland on the Eve of St. Brid-
get, and which was probably transposed to
St. Bridget's Eve from the festival of a
famed poetess of the same name in the-
time of Paganism. In an ancient glossary
now before me she is described : ' Brigit, a
poetess, the daughter of Dagha ; a goddess-
of Ireland.' On St. Bridget's Eve every
farmer's wife in Ireland makes a cake,
called bairin-breac, the neighbours are in-
vited, the madder of ale and the pipe go
round, and the evening concludes with
mirth and festivity."
Bridling: Cast, The.— This seems
to have been rather more common in Scot-
land than among the Southerners ; it was
the cup of drink offered to a visitor, at the-
gate, after mounting to depart. Skelton
refers to it in the " Bowge of Courte,"
printed before 1500 :
" What, loo, man, see here of dyce
a bale !
A brydelynge caste for that is in thy
male."
Weber says, in a note to his edition of
Beaumont and Fletcher, "A bridling cast
was probably similar to what is at present
in Scotland, and particularly in the High-
lands, called the door-drink, which is often
administered after the guest is seated upon
his horse, or while the horse is bridling."
In Fletcher's " Scornful Lady," 1616,
Young Loveless says :
"Let's have a bridling cast before you
go —
Fill's a new stoop."
It is more generally known as the stirrup-
cup.
Brig-htlingsea, Essex " Yes-
terday the ancient custom of electing a
mayor in the belfry of Brightlingsea
78
NATIONAL FAITHS
Church was observed^ Mr. Miall Green, a
yacht owner and resident of Kensington,
being chosen for the second year in suc-
<;ession. The regalia, consisting of a trun-
cheon and a handsome chain formed of
gold models of oysters and silver models of
sprats, was carried by a yacht captain. It
was incidentally mentioned by the new
mayor that according to an ancient statute
-the freedom of certain of the Cinque
Ports, which included Brightlingsea, were
entitled to wreck the house of any freeman
-who refused mayoral honours. Daily Tele-
graph, Tuesday, December 2, 1902.
Bring: the Basket. — See More
Backs to the Mill.
Bromfield School. — Hutchinson
tells us: "Till within the last twenty or
thirty years, it had been a custom, time
out of mind, for the scholars of the Free-
School of Bromfield, about the beginning
.01 Lent, or in the more expressive phrase-
ology of the country, at Fasting's Even, to
bar out the Master; i.e., to depose and ex-
.clude him from his school, and keep him
out for three days. During the period of
this expulsion, the doors of the citadel,
the school, were strongly barrioadoed with-
in : and the boys, who defended it like a
besieged city, were armed, in general, with
bore-tree or elder pop-guns. The Master,
meanwhile, made various efforts, both by
force and stratagem, to regain his lost
authority. If he succeeded, heavy tasks
were imposed, and the business of the
school was resumed and submitted to ;
but it more commonly happened that he
was repulsed and defeated. After three
days' siege, terms of capitulation were pro-
posed by the Master and accepted by the
boys. These terms were summed up m an
old formula of Latin Leonine verses stipu-
lating what hours and times should, for
the year ensuing, be allotted to study, and
what to relaxation and play. Securities
were provided by each side for the due
performance of these stipulations : and the
paper was then solemnly signed by
both Master and scholars. " One of
the articles always stipulated for and
granted, was, the privilege of immediately
■celebrating certain games of long stand-
ing ; viz. a foot-ball match and a cock-
fight. Captains, as they were called, were
then chosen to manage and preside over
these games : one from that part of the
parish which lay to the westward of the
■school ; the other from the east. Cooks
and foot-ball players were sought for with
great diligence. The party, whose cocks
won the most battles, was victorious in the
cock-pit ; and the prize, a small silver bell,
susoended to the button of the victor's hat,
and worn for three successive Sundays.
After the cock-fight was ended, the foot-
l)all was thrown down in the churchyard ;
and the point then to be contested was.
which party could carry it to the house of
his respective captain; to Dundraw, per-
haps, or West-Newton, a distance of two
or three miles : every inch of which ground
was keenly disputed. All the honour ac-
cruing to the conqueror at foot-ball was
that of possessing the ball. Details of
these matches were the general topics of
conversation among the villagers, and
were dwelt on with hardly less satisfaction
than their ancestors enjoyed in relating
their feats in the Border Wars. "Our
Bromfield sports were sometimes cele-
brated in indigenous songs : one verse only
of one of them we happen to remember :
" At Scales, great Tom Barwise gat the
Ba' in his hand.
And t' wives aw ran out, and shouted,
and bann'd :
Tom Cowan then pulch'd and flang him
'mang t' whins.
And he bledder'd, Od-white-te, ton's
broken my shins."
History of Cumberland, ii., 322. The
writer thought this might be the basis of
the (now obsolete) institution of the Terrce
Filius at Oxford. It was a practice com-
mon to Eton.
Bromfield Sports. — Hutchinson,
speaking of the parish of Bromfield,
and a custom in the neighbourhood
of Blencogo, tells us: — "On the
common, to the east of that village,
not far from Ware - Brig, near a
pretty large rock of granite, called St.
Cuthbert's Stane, is a fine copious spring
of remarkably pure and sweet water, which
(probably from its having been anciently
dedicated to the same St. Cuthbert), is
called Helly-Well, i.e. Haly or Holy Well.
It formerly was the custom for the youth
of all the neighbouring villages to assemble
at this well early in the afternoon of the
second Sunday in May, and there to join
in a variety of rural sports. It was the
village wake, and toot place here, it is
possible, when the keeping of wakes and
fairs in the cliurchyaru was discontinued.
And it differed from the wakes of later
times chiefly in this, that though it was a
meeting entirely devoted to festivity and
mirth, no strong drink of any kind was
ever seen there ; nor anything ever drank,
but the beverage furnished by the Naiad
of the place. A curate of the parish, about
the year 1770, on the idea that it was a
profanation of the Sabbath, saw fit to set
his face against it ; and having deservedly
great influence in the parish, the meetings
at Helly-Well have ever since been discon-
tinued." Cumherland, ii., 323.
Broom. — An usage connected with
marriage, and also with the broom, and of
which the origin and significance do not
appear to be very obvious, existed some
years ago, it seems, in some parts of Eng-
AND POPULAR CUSTOMS.
7y
land. A man, when his wife left home for
a short time, hung out a broom from one
of the windows. Now a broom hung from
the mast of a ship has a very different
meaning from the one that must have been
here intended — thai the mistress of the
establishment was away. An old woman
in the Isle of Thanet adopted aii odd
method, so recently as 1850, of signifying
her disapproval of her nephew's choice of a
wife. She pronounced an anathema on
the newly-married pair at the church-gate,
procured a new broom, swept her house
with it, and then hung it over the door.
This was intended to be e(iuivalent to cut-
ting oft with a shilling.
Broose. — Compare Siding.
Brougrham, Westmoreland. —
Every year, on the 2nd of April, the rector
and churchwardens distribute the Countess
of Pembroke's charity upon a stone tablet
near the pillar, about two miles from Pen-
rith. It and the pillar date from
1656, having been instituted and raised,
the latter in the park at Whitfield,
as a permanent memorial for the
last parting of the Countess of Dor-
set, Pembroke, and Montgomery on
that site with her mother, the Countess
Dowager of Cumberland, April 2, 1616.
The charity consists of a sum of £4 distri-
buted here to the poor of Brougham. This
custom was still ooserved in Beckwith the
Elder's day ; he died in 1799 ; and the
monument is engraved in Pennant's Jour-
ney to Alston Moor, 1801.
Browny. — There were thought to
have been a sort of domestic fairies, called
brownies, who were extremely useful, and
were said to have performed all sorts of
domestic drudgery. The early Scotish
poet, Dunbar, who died about 1515, in his
Vance of the Seven Deadly Sins, speaks of
two spirits called Black-Belly and Bawsy
Brown. Warton thought it not unlikely
that the latter might be identical with
Brownie. " The spirit called Brownie,"
(says King James) ' ' appeared like a rough
man, and haunted divers houses without
doing any evill, but doing as it were neces-
sarie turnes up and downe the house ;
yet some were so blinded as to beleeve that
their house was all the sonsier as they
called it, that such spirits resorted there."
Devionolofiy, 127. Martin, speaking of the
Shetland Isles, says : " It is not long since
€very family of any considerable substance
in those Islands was haunted by a spirit
they called Browny, which did several sorts
of work : and this was the reason why they
gave him offerings of the various products
of the place. Thus some, when they
churned their milk, or brewed, poured
some milk and wort through tho hole
of a stone called Browny's Stone."
He also says: — "A spirit by the
country people called Browny, was
frequently seen in all the raost con-
siderable families in these Isles and North
of Scotland, in the shape of a tall man :
but within these twenty or thirty years
past, he is seen but ra,rely." Speaking of
three chapels in the Island of Valay, he
says : ' ' Below the chappels there is a fiat
thin stone, called Brownie's Stone, upon
(vhich the antient inhabitants offered a
cow's milk every Sunday : but this custom
is now quite abolished." Western Islands,
p. 391. Johnson, in his Tour to the Heb-
rides, observes, that of Browny men-
tioned by Martin nothing has been
heard for many years. Browny was
a sturdy fairy who, if he was fed
and kindly treated, would as they
say do a great deal of work. They
now pay him no wages, and are content to
labour for themselves." We are told by
Pinkerton that " The Brownie was a very
obliging spirit, who used to come into
houses by night, and for a dish of cream to
perform lustily any piece of work that
might remain to be done : sometimes he
would work, and sometimes eat till he
bursted : if old clothes were laid for him,
he took them in great distress, and never
more returned." Heron's Journey, 1799,
ii., 227. Borlase informs us that in his
time (a century since) the Cornish invoked
a spirit whom they called Browny (a sort
of Robin Goodfellow), when their bees be-
gan to swarm, thinking that " their crying
Browny, Browny, will prevent their re-
turning into their former hive, and make
them pitch and form a new colony." Anti-
quities of Cornwall, 1769, p. 168. Milton,
in a passage of his Allegro, seems to de-
pict Browny rather than Robin Good-
fellow : —
"Tells how the druging Goblin swet,
To earn his cream-bowl duly set,
When in one night 'ere glimpse of morn.
His shadowy flale hath thresu'd the corn
That ten day-lab'rers could not end ;
Then lays him down the lubbar-fiend.
And stretch'd out all the chimney's
length
Basks at the fire his hairy strength,
And crop-full out of doors he flings,
Ere the first cock his matin rings."
Buckler-Play. — The following order
was made by the Government of James I.
in 1609: "That all plaies, bear-baitings,
games, singing of ballads, buckler-play, or
such like causes of assemblies of people be
utterly prohibited, and the parties offend-
ing severely punished by any Alderman or
Justice of the Peace." Misson says :
" Within these few years you should often
see a sort of gladiators marching thro' the
streets, in their shirts to the waste, their
sleeves tuck'd up, sword in hand, and pre-
ceded by a drum, to gather spectators.
They gave so much a head to see the fight,
which was with cutting swords, and a kind
8o
NATIONAL FTTTTTrS-
of buckler for defence. The edge of the
sword was a little blunted, and the care of
the prize-fighters was not so much to avoid
wounding one another, as to avoid doing
it dangerously ; nevertheless, as they were
obliged to fight, till some blood was shed,
without which nobody would give a far-
thing for the show, they were sometimes
forc'd to play a little ruffly. I once saw a
much deeper and longer cut given than
was intended. These fights are become
very rare within these eight or ten years.
Apprentices, and all boys of that degree,
are never without their cudgels, with
which they fight something like the fellows
before-mention'd, only that the cudgel is
nothing but a stick ; and that a little
wicker basket, which covers the handle of
the stick, like the guard of a Spanish
sword, serves the combatant instead of
defensive arms."
BugTi Welsh Bwg, a goblin. We now
use bugbear without much recollection,
perhaps, of the etymology. Boggle-bo,
says Coles, (now corruptly sounded Buga-
bow), signified " an ugly wide-mouthed
picture carried about with May-games."
It is perhaps nothing more than the dimi-
nutive of Bug, a terrifying object. Lat.
Diet., 1678, in v. In Mathew's Bible,
Psalm xci., v. 5, is rendered, " Thou shalt
not nede be afraied for any bugs by night,"
this is hence known as the Bug Bible. In
the Hebrew it is " terror of the night " ; a
curious passage^, evidently alluding to that
horrible sensation the night-mare, which
in all ages has been regarded as the opera-
tion of evil spirits. Compare Douce's
Illustr., i., 328. Boh, Warton tells us, was
one of the most fierce and formidable of
the Gothic Generals, and the son of Odin :
the mention of whose name only was suffi-
cient to spread an immediate panic among
his enemies. The s me was the case with
that of Narses among children. Com-
pai-e Bichard-Cceur-de-Lion.
Boe Bulbasgrer, as he is there
called, in " Jacke of Dover, his Quest of
Inquirie for the Veriest Foole in Eng-
land," 1604, is mentioned as a sort of bogie
or bugbear. Tavlor the water-poet, in his
"Great Eater of Kent," 1630, says of his
hero, Nicholas Wood : " . . . he is a maine
enemy to Ember weekes, he hates Lent
worse than a butcher or a Puritan, and
the name of Good Friday affrights him like
a Bull-beggar." In Rowley's Woman
never Vext, 1632, mine host says of his
disorderly guests : " The bull-beggar comes
when I show my head." Compare Bar-
Bull-Baiting'- — Fitzstephen men-
tions the baiting of bulls with dogs as a
diversion of the London youths on holidays
in his time. Descr. of Zondon, temp.
Henry II., apud Antiq. Beper. v., 1807,
vol. i. Hentzner, who visited England in
Elizabeth's reign, says : " There is a place
built in the form of a theatre, which serves
for the baiting of bulls and bears ; they are
fastened behind, and then worried by great
English bull-dogs; but not without great
risk to the dogs, from the horns of the one
and the teeth of the other : and it some-
times happens they are killed on the spot.
Fresh ones are immediately supplied in the
place of those that are wounded or tired.
To this entertainment there often follows
that of whipping a blinded bear, which is
performed by five or six men, standing cir-
cularly, with whips, which they exercise
upon him without any mercy, as he cannot
escape from them because of his chain. He
defends himself with all his force and skill,
throwing down all who come within his
reach, and are not active enough to get out
of it, and tearing the whips out of their
hands and breaking them. At these spec-
tacles, and every where else, the English
are constantly smoking tobacco." Itiner-
ary, 1612, transl. 1757. When Robert
Chamberlaine published in 1637 his
New Book of Mistakes, there seems
from the preface to have been a
white bull at the Bear garden in
Southwark, " who tosseth up Dogges,"
he says, " like Tennis-balles," and catch-
ing them again upon his homes, makes
them to garter their Legges with their
owne guts." Misson, in his Travels in
England, trans, by Ozell, 1734, describes
bul-baiting as it was practised in the time
of William III.
A considerable body of authentic tes-
timony exists to shew that this ap-
parently cruel amusement was due to
a theory on the part of our ancestors,
that the process rendered the flesh more
tender, and some of the Leet Courts in
England imposed a fine of 3s. 4d. on every
butcher, who killed a bullock unbaited.
Bull-rings were established for this pur-
pose, and at Carlisle it is mentioned that
the Butchers' Gild had charge of the chain
used in the operation. Antiquary for April-
May, 1893. We still deem a coursed hare,
somewhat on the same principle, tenderer
than a shot one. Bull-baiting was still
carried on in the Midlands and in the
North down to the second half of the
nineteenth century ; and the women en-
joved the sport as keenly as the men. At
Leigh, near Preston, according to a story
told me by a Leigh man, a fellow,in a room
with his wife and a dog trained to this
exercise, laid his head on a table ; the dog
rushed at his nose, the husband cried out
from the pain, and would have got up,
but, says the woman, ' lie still, man, he
must draw blood, or he will be just ruined.'
— Hazlitt's Four Generations of a Literary
Family, 1897, ii., 296.
M. Michel, in " Le Pays Basque,"
1857, traces back this diversion in
AND POPULAR CUSTOMS.
8i
that country to the year 1385. There
is no want of material for the his-
tory of the sport on the other side
of the Pyrenees subsequently to that date.
Most of the Spanish princes appear to have
«ncouraged it by their countenance and
support.
At Stamford, in Lincolnshire, an
annual sport used to be celebrated,
■called bull-running: of which the follow-
ing account is taken from Butcher: "It
is performed just the day six weeks before
Christmas. The butchers of the town at
their own charge against the time, pro-
vide the wildest bull they can get : this
bull over night is had into some stable or
barn belonging to the Alderman. The
next morning proclamation is made by the
common bellman of the town, round about
the same, that each one shut up their
shop-doors and gates, and that none, upon
pain of imprisonment, offer to do any
violence to strangers, for the preventing
whereof (the town being a great thorough-
fare and then being in Term Time) a guard
is appointed for the passing of travellers
through the same without hurt. That
none have any iron upon their bull-clubs
or other staff which they pursue the bull
with. Which proclamation made, and the
gates all shut up, the bull is turned out of
the Alderman's house, and then hivie
skivy, tag and rag, men, women, and chil-
dren of all sorts and sizes, with all the dogs
in the town promiscuously running after
him with their bull-clubs spattering dirt in
each other's faces, that one would think
them to be so many Furies started out of
Hell for the punishment of Cerberus, as
when Theseus and Perillus conquered the
place (as Ovid describes it) :
Bull-Bunning .
" A ragged troop of boys and girls
Do pellow him with stones :
With clubs, with whips, and many raps.
They part his skin from bones."
And (which is the greater shame) I have
seen both senatores majorum gentium and
matrones de eodem gradu, following this
bulling business." " I can say no more of
it, but only to set forth the antiquity
thereof, (as the tradition goes). William
Earl of Warren, the first Lord of this
town, in the time of King John, standing
upon his castle-walls in Stamford, viewing
the fair prospects of the river and meadow,
under the same, saw two bulls a fighting
for one cow ; a butcher of the town, the
owner of one of those bulls, with a great
mastiff dog accidentally coming by, set
his dog upon his own bull, who forced the
same bull up into the town, which no
sooner was come within the same but all
the butchers' dogs, both great and small,
follow'd in pursuit of the bull, which by
this time made stark mad with the noise i
of the people and the fierceness of the dogs,
ran over man, woman, and child, that
stood in the way j this caused all the but-
chers and others in the town to rise up as
it were in a tumult, making such an hide-
ous noise that the sound thereof came into
the Castle unto the ears of Earl Warren,
who presently thereupon mounted on
horseback, rid into the town to see the
business, which then appearing (to his
humour) very delightful, he gave all those
meadows in which the two bulls were at
the first found fighting, (which we now
call the Castle Meadows) perpetually as a
common to the butchers of the town, (after
the first grass is eaten) to keep their cattle
in till the time of slaughter : upon this
condition, that as upon that day on which
this sport first began, which was (as I said
before) that day six weeks before Christ-
mas, the butchers of the town should from
time to time yearly for ever, find a mad
bull for the continuance of that sport."
Survey of Stamford, 1775-76. In the "Anti-
quarian Repertory," an account is ex-
tracted from Plot of a similar bull-run-
ning at Tutbury, in Staffordshire, which
occasioned much disorder annually, until
it was abolished by the Duke of Devon-
shire, lay-prior of Tutbury, in the eight-
eenth century. This practice seems to
have dated from ancient times, as it was
usual, before the Dissolution, for the Prior
of Tutbury to give the minstrels, who at-
tended matins on the feast of the Assump-
tion, a bull, if they would convey him on
the side of the river Dove next the town
or failing the bull, forty pence, of which a
moiety went by custom to the lord of the
feast. I believe that the practice of bull-
running, and also of bull-baiting, is uni-
versally obsolete in this country, and has
long been so.
Bull Week — In Sheffield, this is the
name given to the week before Christmas.
The men work overtime; and often do not
leave off till one or two in the morning, in
order that they may earn money to spend
in celebrating the great Christian festival.
Their festive enjoyment chiefly consists in
brutal drunkenness.
Bumpers. — Bumpers are of great
antiquity. Paulus Warnefridus is cited
in Du Cange's "Glossary," telling us
in lib. V. " De Gestis Langobard." cap. 2,
" Cumque ii qui diversi generis potiones ei
a Rege deferebant, de verbo Regis eum
rogarent, ut totam fialam biberet, ille in
hcnorem Regis se totam bibere promittens,
parum aquse libabat de argenteo Calice.''
Vide Martial, lib. i. Ep. 72; lib. viii. 51,
&c Comp. Drinking Customs.
Bundling: used to be a widely diff-
used Welsh custom before marriage : the
betrothed or engaged pair went to bed, or
more frequently lay together in their
82
NATIONAL FAITHS
clothes. It seems to have been intended
as a method by which, without any detri-
mental result, the parties might form some
idea of each other. It was by no means
restricted to the lower orders. The mis-
chievous consequences arising from such a
practice are sufficiently obvious. It was
formerly customary in Cumberland and
Westmoreland, and produced similarly un-
fortunate and immoral consequences in the
majority of cases. The usage was, how-
ever, growing obsolete there in 1839, when
the author of the " W. and C. Dialect"
wrote. According to a writer in the Penny
Magazine, this practice was well known in
Northumberland in or about 1830 ; but he
does not seem to have heard that it was at-
tended by very serious evils. It is not
confined to this country. Such a practice
was obviously prone to abuse, and more
or less of miscnief. But its localization
seems to be an ill - founded hypo-
thesis. Even among families of good posi-
tion it is tacitly recognized and tolerated,
and it was at the outset the product of the
clothed state, where touch had to play the
part of sight in the unclothed. It is a
rigorous condition that no liberty is taken
with the dress.
Burford. — Plot mentions a custom at
Burford, in Oxfordshire (within memory)
of making a dragon yearly, and
carrying it up and down the town in great
jollity on Midsummer Eve ; to which, he
says, not knowing for what reason^ they
added a giant. Hist, of Oxfordshire, p.
349. But a farther account of this usage
may be found in Blount's Tenures,
ed. Hazlitt, p. 49. The inhabitants
of Burford formerly enjoyed the right
of hunting deer in Whichwood Forest
on Whitsunday. The Corporation still
possesses the letter, directed to them
in 1593, to stay the privilege for
that year, and accept two bucks
from the keepers in lieu thereof, without
prejudice to the future.
Buriali — A paper on the Burial of the
Britons forms part of his Notes on Ancient
Britain, by W. Barnes, 1858. Strutt
tells us, "that before the time of
Christianity it was held unlawful to
bury the dead within the cities, but
they used to carry them out into the
fields hard by, and there deposited them.
Towards the end of the sixth century, Au-
gustine obtained of King Ethelbert a
Temple of Idols (where the King used to
worship before his conversion) and made a
burying place of it ; but St. Cuthbert
afterwards obtained leave to have yards
Tnade to the churches, proper for the re-
ception of the dead." Comp. Bidding,
Deaihs, Flowers, Gloves, Funeral Customs,
&c.
Burial FeeSi — It is customary to'
give the clergy double fees where a person
i3 buried not belonging to the parish.
But-lesque. — The antiquity of this
practice is shown by the curious relics
printed in Beliquce Antiguce, 1841-6, et
alibi. At a very early date, the incanta-
tions of wizards and sorcerers appear to-
have been reduced to a burlesque sort of
gibberish by those who either were unable
to comprehend their meaning, or desired
to ridicule their follv. See "Remains of
Early Pop. Poetry of England," vol. i. p.
26 and vol. iv. p. 358. Dunbar, in his
"Testament of Andro Kennedy," has paro-
died some of the rites which, in his day
(he died about 1515), were observed at the
interment of the dead. But the old Soot-
ish Makar had less sympathy than the
Southerners with this class of solemnity,
for he belonged to a church, which treated
the burial service lightly enough. Bishop
Bale, writing in 1538, mentions the follow-
ing burlesque charms :
" For the coughe take Judas Eare
Wth the parynge of a peare
And drynke them without feare
If ye will have remedy :
Thre syppes are fore the hyckocke
And six more for the chyokocke
Thus, my prety pyokocke,
Recover by and by.
If ye can not slepe but slumber,
Geve otes unto Saynt Uncumber
And beanes in a certen number
Unto Saynt Blase and Saint Blythe.
Give onyons to Saynt Cutlake
And garlycke to Saynt Cyryake
If ye wyll shunne the heade ake :
Ye shall have them at Queue hyth."
— Comedy of Three Laws, ed. 1562, sign.
C 3 verso. And again :
" With blessynges of St. Germayne
I wyll me so determyne
That neyther fox nor vermyne
Shall do my chyckens harme.
For your gese soke Saynt Legeared,
And for your duckes Saynt Leonardo,
For horse take Moyses yearde,
There is no better charme.
Take me a napkyn folte
With the byas of a bolte
For the healyng of a colte
No better thynge can be :
For lumpes and for bottes
Take me Saynt Wilfrides knottes.
And Holy Saynt Thomas Lottos,
On my lyfe I warrande ye.
A dram of a shepes tyrdle.
And good Saynt Frances Gyrdle,
With the hamlet of a hyrdle.
Are wholsom for the pyppe :
AND POPULAR CUSTOMS.
83
Besydes these charmes afore
I have featea many more
That kepe styll in store,
Whom nowe I over hyppe."
So, in Heywood's Works, ed. 1598, sign.
C i.:
" I clawed her by the baoke in way of a
oharme.
To do me not the more good, but the less
harme."
In " Musarum Deliciee," 1656, there is the
following incantation :
" — Or I to plague thee for thy sin,
Should draw a circle, and begin
To conjure, for I am, look to't.
An Oxford scholar, and can doe't.
Then with three sets of mops and mowes,
Seaven of odd words, and motley showes,
A thousand tricks that may be taken
From Faustus, Lambe, or Frier Bacon ;
I should begin."
Nash, in his ' Notes on Hudibras," says.
" Cato recommends the following as a
charm against sprains : ' Haut, haut, his-
ta, pista, vista.' " Andrews, the continu-
ator of Henry, quoting Reginald Scot,
says: "The stories which our facetious
author relates of ridiculous charms which,
by the help of credulity, operated wonders,
are extremely laughable. In one of them
a poor woman is commemorated who cured
all diseases by muttering a certain form
of words over the party afflicted ; for which
service she always received one penny and
a loaf of bread. At length, terrified by
menaces of flames both in this world and
the next, she owned that her whole con-
juration consisted in these potent lines,
which she always repeated in a low voice
near the head of her patient :
" Thy loaf in my hand.
And thy penny in my purse,
Thou art never the better —
And I am never the worse."
Melton tels us : " That a man may know
what's a clocke only by a ring and a silver
beaker." Astrologestis, 1620, p. 45. This
seems equally probable, with what we read
in Hudibras :
" And wisely tell what Hour o' th' Day
The clocke does strike by Algebra."
From Ravenscroft's Deuteromelia, 1609,
Dr. Rimbault has extracted the humorous
effusion of this class, entitled : Martin said
to his Man, where the second stanza runs :
I see a sheepe shearing come.
Fie ! man, fie !
I see a sheepe shearing come,
Who's the foole now ?
I see a sheepe shearing corne.
And a cuckold blow his home;
Thou hast well drunken, man,
Who's the foole now ?
And the rest is in a similar strain. A
Liflle Book of Songs and Ballads, 1851,
pp. 115-17. See Prevaricator.
Burning; the Dead Horse. — A
nautical ceremony performed with a
wooden horse suspended from the shrouds
on crossing the line. See a representation
of it in Black and White, January 9, 1892.
Its origin and meaning are explained on p.
36, and come from the prepayment of a
month's wages, which are usually squan-
dered on shore, so that a sailor works, as
he thinks, for nothing during what is
termed the Horse or first month, at the
conclusion of which this imaginary animal
is burnt, and Jack is really on his legs
again.
Burning: Shame. — A custom said
to be peculiar to Newport, Isle of Wight.
See Mr. T. Nicholls's publication, 1812.
Burying: Old Tom.— The labourers
in Herefordshire usually indulge in an ex-
tra glass or two on New Year's Eve, and
call this burying Old Tom. The festivities
usually include considerable uproar and
confusion, and the assistants at these pecu-
liar funeral obsequies rarely quit the tav-
ern parlour, till mine host makes a clear-
ance. They have some verses adapted for
the occasion, which they sing on their way
homeward through the streets, not always,
as it may be supposed, in the best time or
with the clearest accents. Mr. T. H. Pat-
tison communicated a copy to "Current
Notes" for January, 1856: —
"I wish you a merry Christmas,
And a happy New Year ;
A pocket full of money ,
And a cellar full of beer;
And a good fat pig,
To serve you all the year.
Ladies and gentlemen sat by the fire.
Pity we, poor boys, out in the mire."
Bush. — There is a well known proverb,
"Good wine needs no bush" ;i.e. nothing
to point out where it is to be sold. Dicken-
son, in his " Greene in Conceipt," 1598,
has it : " Good wine needes no Ivie Bush."
The subsequent passage in Rowlands'
"Good Newes and Bad Newes," 1622,
seems to prove that anciently tavern keep-
ers kept both a bush and a sign : a host is
speaking :
"I rather will take down my bush and
sign
Then live by means of riotous expenoe."
In the same author's "Knave of Harts,"
1612, "the drunken knave exclaims :
"What claret's this? the very worst in
towne :
Your taverne-bush deserves a pulling
downe."
In " England's Parnassus," 1600, the first
line of the address to the reader runs
thus: "I have no ivie out to sell my
84
NATIONAL FAITHS
wine " : and in Braithwaite's " Strappado
for the Divell," 1615, there is a dedication
to Bacchus, ' sole soveraigne of the Ivy-
bush, prime founder of Bed-Lettices," &c.
In Dekker's "Wonderful Yeare," 1603,
signat. F, we read : " Spied a bush at the
eude of a pole (the auncient badge of a
countrey ale-house)." Sir William
Vaughan of Merioneth, in his " Golden
Grove," 1600, says : " Like as an ivy-bush
put forth at a vintrie, is not the cause of
the wine, but, a signe that wine is to bee
sold there ; so, likewise, if we see smoke
appearing in a chimney, wee know that
fire is there, albeit the smoke is not the
cause of the fire." Elsewhere we find :
" Nay if the house be not worth an ivie-
bush, let him have his tooles about him ;
nutmegs, rosemary, tobacco, with other
the appurtenances, and he kuowes how of
fuddle-ale to make a cup of English wine."
n the preface to Braithwaite's Laws of
Drinking, 1617, keeping a publichouse is
called ' ' the known trade of the ivy-bush,
or red lettice." There is a wedding ser-
mon by Whateley of Banbury, entitled, "A
Bride - Bush," as is another preached
to a newly - married couple at CEsen
in Norfolk. See "Wedding Sermons,"
12mo. Lend. 1732. Coles says: " Box and
ivy last long green, and therefore vintners
make their garlands thereof : though per-
haps ivy is the rather used, because of the
antipathy between it and wine." Poor
Robin, in his Perambulation from Saffian
Walden to London, 1678, says:
" Some alehouses upon the road I saw.
And some with bushes shewing they wine
did draw."
Nash, speaking of the head dresses of Lon-
don ladies, says: "Even as angels are
painted in church windowes, with glorious
golden fronts, besette with sunne-beames,
so beset they their foreheads on either side
with glorious borrowed gleamy bushes ;
which rightly interpreted, should signify
beauty to sell, since a bush is not else
hanged forth, but to invite men to buy.
And in Italy, when they sette any beast
to sale, they crowne his head with garlands
and bedeck it with gaudy blossoms, as full
as ever it may stick." Christ's Teares
over Jerusalem, 1593, ed. 1613, p. 145.
Butter. — St. Hascka is said by her
prayers to have made stinking butter
sweet. See the Bollandists under January
26, as cited by Patrick in his " Devot. of
the Romish Church," p. 37. Ady speaks
of an old woman who came into an house
when the maid was churning of butter, and
having laboured long and could not make
her butter come, the old woman told the
maid what was wont to be done when she
was a maid, and also in her mothers young
time, that if it happened their butter
would not come readily, they used a charm
to be said over it, whilst yet it was in
beating, and it would come straight ways,
and that was this :
"Come, butter, come.
Come butter, come,
Peter stands at the gate.
Waiting for a buttered cake.
Come, Dutter, come."
This, said the old woman, being said three
times, will make your butter come, for it
was taught my mother by a learned Church
man in Queen Maries days, when as church
men had more cunning, and could teach
people many a trick, that our Ministers
now a days know not." Candle in the
Dark, 1659, p. 58. Jamieson, the editor
of the Scottish Ballads, relates that when
he was travelling on foot across the moun-
tains from Fort Augustus to Fort Inver-
ness, about the end of the 18th or
beginning of the 19th century, he
came to a dwelling, where the woman
prepared the food to the accompani-
ment of song, and made him per-
sonally sing "like a mavis," to the
bottle holding some cream, to make the
butter come. She did the same in milking
the cow, and searching in the hens' roost
for some new-laid eggs.
Buzza, or to Buzza One. — I know
nothing of the meaning of this word. I
have been told that it is a college expres-
sion, and contains a threat, in the way of
pleasantry, to black the person's face with
a burnt cork, should he flinch or fail to
empty the bottle. Possibly it may have
been derived from the German " buzzen,"
sordes awferre, q.d. " Off with the lees at
bottom." Grose explains this as signify-
ing to challenge a person to pour out all
the wine in the bottle into his glass, under-
taking to drink it, should it prove more
than the glass would hold. It is com-
monly said to one who hesitates to empty
a bottle that is nearly out. To buzz a
bottle of wine is usually understood in the
sense of finishing it, which, if there is no
more, is left to a guest.
Cakes and Salt were used in re-
ligious rites by the ancients. The Jews
probably adopted their appropriation from
the Egyptians : 'And if thou bring an obla-
tion of a meat-ofi^ering baken in the oven,
it shall be unleavened cakes of fine' flour,'
&c., Levit. ii. 4. — 'With all thine offer-
ings thou shalt offer salt.' "
Calendar, — There is a prevailing
theory that the year was calculated prior
to 1753 from the 25th of March, and only
after that date from the 1st January. But,
as a matter of factj not only has wide
diversity of practice existed everywhere in
this respect, but even continues to do so,
as well in Great Britain as abroad. Ni-
colas, Chronology of History, p. 40 et seqq.
A writer from Sealby, near Scarborough,
AND POPULAR CUSTOMS.
85
Yorkshire.in a letter to the Daily Graphic,
May 15, 1899, observes :■ — " In this part of
England the new style has not yet been
adopted in its entirety. With few excep-
tions rents become due and farms are en-
tered or left on the 6th of April and 11th
of October, called Lady Day and
Michaelmas Day respectively. Midsum-
mer Day is supposed to fall on the — July ;
and even in Scarborough and the larger
towns of the district the 23rd of Novem-
ber is styled Martinmas. I know a few old
inhabitants who firmly believe that May
Day falls on the 13th of May."
Camp. — See Football.
Canaries. — A quick and lively dance.
See Halliwell in v. and authorities cited
by him.
Candlemas Bleeze. — Colonel
Alexander Fergusson writes in Notes and
Queries: — "My father, sometime Gover-
nor and Captain General of the colony of
Sierra Leone, was born about 1804. As a
very small child he attended a parish school
in the ' Redgauntlet ' country, hard by
the Solway. It was then the custom, as I
have been informed, on Candlemas Day for
every scholar to carry, as an offering to
the schoolmaster, a gift of peats, varying
in number according to the distance to be
traversed and the strength of the pupil.
This duty was known by the name of the
"Candlemas bleeze^ (i.e., blaze)." Any
one acquainted with the incomparable
nature of the peats from the Lochar Moss
— ^that terror to English troops and sanc-
tuary for Border reivers — cut from a jetty
soil as black as ink and smooth and soft as
butter, and, when dried in the sun, the
thin slices approaching coal in hardness,
will understand what a welcome addition
to the master's winter store of fuel was
thus pleasantly provided. Probably this
was aoout the last of an ancient custom ;
for in looking over, many years ago, some
old accounts of the expenses connected
with my father's education, there occurs
an item of money paid to the schoolmaster
" in lieu of the Candlemas bleeze." I have
heard of a similar contribution being made
to the parish schoolmaster in other parts
of Scotland, where peat was not so com-
mon nor so good. It took the form of an
offering of candles. I am sorry I can give
no date for this latter instance of the sur-
vival of what was probably a custom dat-
ing from early Popish days."
Candlemas Day.— (February 2).
The name is evidently derived from the
candles, which are then carried in proces-
sion ; it is otherwse known as the Purifi-
cation of the Virgin. The word " Purifi-
cation " itself carries in its original mean-
ing the idea of cleansing by fire or light,
and hither, rather perhaps than to Jesus
Christ being the Spiritual Light, we ought
to refer the connection of candles with this
festival. The idea of celebrating the Puri-
fication of the Virgin on the same day
strikes us as being an aftergrowth or graft,
and was a piece of questionable cle-
rical diplomacy, since it was appa-
rently inconsistent with the Immacu-
late Conception. Fosbrooke (British
Monarchism, i., 28) says: " The candles
at the Purification were an exchange
for the lustration of the Pagans, and
candles were used "from the parable
of the wise virgins." — ' Alcuinus de divinis
Officiis, p. 231. " This feast is called by
thy Greeks vwairavra, which signifies a
meeting, because Simeon and Anna the
prophetess met in the Temple at the pre-
sentation of our Saviour." L'Estrange's
" Alliance of Divine Offices," p. 147. See
Luke ii. In the "Roman Calendar," I
find the subsequent observations on the
2nd of February, usually called Candlemas
Day:
" Torches are consecrated.
Torches are given away for many days."
" Feb. 2. " Purificatio Virginis
Faces consecrantur.
Faces dantur multis diebus."
"To beare their candels soberly, and to
offer them to the Saintes, not of God's
makynge, but the carvers and paynters,"
is mentioned among the Roman Catholic
customs censured by John Bale in his
" Declaration of Bonners Articles," 1554,
signat. D 4 b. ; as is, Ibid. fol. 18 b. "to
conjure candels." "There is a canon,"
says Bourne, "in the Council of TruUus,
against those who baked a cake in honour
of the Virgin's lying-in, in which it is de-
creed, that no such ceremony should be ob-
served, because she suffered no pollution,
and therefore needed no purification.'"
Pope Sergius, says Becon, in his " Reliques
of Rome, 1563, commanded that all the
people "shuld go on procession on Candle-
mas Day, and carry candels about with
them brenning in their hands in the year
of our Lord 684." How this caudle-burn-
ing on Candlemas Day came first up, the
author of the Festival declareth in this
manner: " Sometyme," saith he, "when
the Romaines by great myght and royal
power, conquered all the world, they were
so proude, that they forgat God, and made
them divers gods after their own lust.
And so among all they had a god that they
called Mars, that had been tofore a notable
knight in battayle ; and so they prayed to
hym for help, and for that they would
speed the better of this knight, the people
prayed and did great worship to his
mother, that was called Februa, after
which woman much people have opinion
that the moneth lebruary is called.
Wherefore the second dale of thys moneth
is Candlemass Day. The Romaines this
86
NATIONAL i'^iinc
right went about the city of Rome with
torches and candles brenning in worship of
this woman Februa, for hope to have the
more helpe and succoure of her sonne
Mars. Then there was a Pope that was
called Sergius, and when he saw Christian
people draw to this false maumetry and
untrue belief, he thought to undo this
foule use and custom, and turn it onto
Gods worship and our Ladys, and gave
commandment that all Christian people
should come to church and ofier up a caudle
brennyng, in the worship that they did to
this woman Februa, and do worship to our
Lady and to her sonne our Lord Jesus
Christ. So that now this feast is solemnly
hallowed thorowe all Christendome. And
every Christian man and woman of coven-
able age is bound to come to church
and offer up their candles, as though
they were bodily with our Lady hop-
yng for this reverence and worship,
that they do to our Ladye, to have
a great rewarde in Heaven." The Festy-
vall adds: "A candell is made of weke
and wexe ; so was Christ's soule hyd within
the manhode : also the fyre betokeneth the
Godhede : also it betokeneth our Ladyes
moderhede and maydenhede, lyght with
the fyre of love."
In Dunstan's " Concord of Monastic
Rules " it is directed that, " on the
Purification of the Virgin Mary the
monks shall go in surplices to the
Church for candles, which shall be conse-
crated, sprinkled with holy water, and
censed by the Abbot. — Let every monk
take a candle from the sacrist, and light
it. Let a procession be made, thirds and
Mass be celebrated, and the candles, after
the offering, be offered to the priest." In
some of the ancient illuminated calendars
a woman holding a taper in each hand is
represented in the month of February.
In a proclamation dated 26th of
February, 30 Henry VIII., "concern-
yng Rites and Ceremonies to be used in
due fourme in the Churche of England,"
we read as follows : ' ' On Candlemas Daye
it shall be declared, that the bearynge of
candels is done in the memorie of Christe
the spirituall lyghte, whom Simeon dyd
prophecye as it is redde in the Churche
that daye." The same had been declared
by a decree of Convocation. Fuller's
"Church History," p. 222. We read in
Woodde's " Dialogue," cited more particu-
larly under Palm Sunday, signat. d. 1,
"Wherefore serveth holye candels? (Nicho-
las.) To light up in thunder, and to bless
men when they lye a dying." See on this
subject Dupre's "Conformity between an-
cient and modern ceremonies," p. 96, and
Stopford's " Pagano-Papismus," p. 238.
Moresin gives us his conjecture on the
use of the candle upon this occasion : " It
was an Egyptian hieroglyphic for Life,
meant to express here the ardent desire oi
having had the life of the deceased
prolonged." Papains, pp. 26-89. In
the " Doctrine of the Masse Book,"
&c., 1554, signat. A 8, we find : " The hal-
lowing of candles on Candlemas Day."
The prayer. " O Lord Jesu Christ, ^
blesse thou this creature of a waxen taper
at our humble supplication, and, by the
vertue of the holy crosse, poure thou into
it an heavenly benediction ; that as thou
hast graunted it unto mans use for the ex-
pelling of darknes^ it may receave such a
strength and blessing, thorow the token of
thy holy crosse, that m what places soever
it be lighted or set, the Divu may avoid
out of these habitacions, and tremble for
feare, and fly away discouraged, and pre-
sume no more to unquiete them that serve
thee, who with God," &c. There follow
other prayers, in wnich occur these pas-
sages : ' ' We humbly beseech thee, that
thou wilt vouchsafe to >J< to blesse and »i«
sanctifie these candels, prepared unto the
uses of men, and health of bodies and
soules, as
the waters,
wel on the
Vouchsafe * to blesse and
sanctifye, and with the Candle of heavenly
land
>J< to b
[idle of
benediction, to ligliten these tapers, which
we thy servants taking in the honour of thy
name (whan they are lighted) desire to
beare, &c. " Here let the candles be
sprinkled with holy water." Concluding
with this rubrick : "When the halowyng
of the candels is done, let the candels be
lighted and distributed." Queen Mary,
when princess, was a scrupulous observer
of the custom of offering tapers, &c., pecu-
liar to this day, as repeated entries in her
" Privy Purse Expenses " testify, and in
Bishop Bonner's 'Injunctions," 1555, sig-
nat. A i. we read, "that bearyng of can-
dels on Candlemasse Daie is doone in the
memorie of our Saviour Jesu Christe, the
spirituall lyght, of whom Sainst Symeon
dyd prophecie, as it is redde in the Church
that day." This ceremony, however, had
been previously forbidden in the metro-
polis : for in Stowe's " Chronicle," edit.
1631, p. 595, we read, " On the second of
February, 1547-8, being the Feast of the
Purification of our Lady, commonly called
Candlemasse Day, the bearing of candles
in the Church was left off throughout the
whole citie of London," and, in fact. King
Edward VI. had declared, by royal pro-
clamation, that no man was to be subject
to imprisonment for omitting the Popish
ceremonies incidental to the day. At the
end of Smart's " Vanitie and Downefall of
superstitious Popish ceremonies," 1628, I
find, in " a brief e but true historicall Nar-
ration of some notorious Acts and Speeches
of Mr. John Cosens" (Bishop of Durham),
the following : " Fourthly, on Candlemass
Day last past, Mr. Cozens in renuing that
Popish ceremonie of burning candles to the
AND POPULAR CUSTOMS.
87
honour of our Ladye, busied himself from
two of the olocke in the afternoone till
foure, in climbing long ladders to stick up
wax candles in the said Cathedral Church :
the number of all the candles burnt that
evening was two hundred and twenty, be-
sides sixteen torches : sixty of those burn-
ing tapers and torches standing upon and
near the high altar (as he calls it), where
no man came nigh." Herrick, in his
" Hesperides," has two or three passages
illustrating curiously enough the usages
peculiar to this season. In the " Country
Almanack" for 1676, under February, we
read —
"Foul weather is no news; hail, rain,
and snow
Are now expected, and esteemed no woe ;
Nay, 'tis an omen bad the yeomen say.
If Phoebus shews his face the second
day."
Martin, in his "Description of the West-
ern Islands," mentions an ancient custom
observed on the second of Feliruary : " The
mistress and servants of each family take a
jsheaf of oats and dress it up in women's
apparel, put it in a large basket, and lay
a wooden club by it, and this they call a
Briid's Bed; and then the mistress and
servants cry three times, " Briid is come,
Briid is welcome." This they do just be-
fore going to bed, and when they rise in
the morning they look among ijie ashes,
expecting to see the impression of Briid's
club there ; which if they do, they reckon
it a true presage of a good crop and pros-
perous year, and the contrary they take
as an ill omen." There is a proverb :
" If Candlemas day be fair and bright.
Winter will have another flight ;
If on Candlemas day it be shower and
rain.
Winter is gone and will not come again."
\\Tiich appears to point to the deceptive
character of a premature season. The
heavy winds which visit us during Febru-
ary and March are sometimes called
" Candlemas-eve winds." Hospinian's ac-
count of this festival is remarkbaly brief;
but as Naogeorgus in Googe's paraphrase
is a little more explicit, his account may be
here inserted.
' 'Then comes the day wherein the Virgin
offred Christ unto
The Father chiefe, as Moyses law com-
maunded hir to do.
Then numbers great of Tapers large,
both men and women beare
To Church, being halowed there with
pomp, and dreadful words to heare.
This done eche man his candell lightes
where chiefest seemeth hee,
Whose taper greatest may be seene, and
foitunat to bee ;
Whose candell burneth cleare and bright
a wondrous force and might
Doth in these candels lie, which if at any
time they light.
They sure beleve that neyther storme or
tempest dare abide.
Nor thunder in the skies be heard, nor
any Devils spite.
Nor fearefull sprites that walke by night
nor hurts of frost or haile."
Comp. Candles, God's Sunday, and Wives'
Feast-Day.
Candle Omens. — In the "Knight
of the Burning Pestle," 1613, in a sort of
dirge, which Luce sings, there is this pas-
sage:
" Come, you whose loves are dead,
And whiles I sing,
Weep and wring
Every hand, and every head
Bind with cypress and sad yew ;
Ribands black and candles blue
For him that was of men most true."
Melton says that " if a candel burne blew,
it is a signe that there is a spirit in the
house, or not farre from it." Astrologas-
*er, 1620, p. 45. In " Ovid Travestie, 1673,
the whimsical author makes Hero describe
her alarm to her lover in consequence of an
omen she had seen in the candle :
" For last night late to tell you true
My candel as I sate burnt blew.
Which put poor me in horrid fright.
And expectation of black spright.
With sawcer eyes, and horns and tail."
But, in "A New Tricke to cheat the
Divell," by Robert Davenport, 1639, the
blue in the candle seems to be regarded as
a portent of something different :
Constable. My watch is set, charge given
and all in peace.
But by the burning of the candel blew.
Which I by chance espyed through the
lanthorne.
And by the dropping of the Beadles nose,
I smell afiost — "
Goldsmith, in his "Vicar of Wakefield,"
" speaking of the waking dreams of his
hero's daughters, says, "The girls had
their omens too, they saw rings in the
candle." Willsford tells us : " If the flame
of a candle, lamp, or any other fire does
wave or wind itself, where there is no
sensible or visible cause, expect some windy
weather. When candles or lamps will not
so readily kindle as at other times, it is a
sign of wet weather neer at hand.
When candles or lamps do sparkle
and rise up with little fumes, or
their wicks swell, with things on them (like
mushrums) are all signs of ensuing wet
weather." Nature's Secrets, 120. Boyle
makes his 10th Meditation " upon a thief
in a candle" — "which by its irregular
way of making the flame blaze, melts down
a good part of the tallow^ and will soon
spoil the rest, if the remains are not res-
88
NATIONAL Fn.iirLc
cued by the removal of the Thief (as they
call it) in the candle." Occasional licflec-
tions, 1665, p. 218. The fungous parcels,
as Browne calls them, about the wicks or
candles are commonly thought to foretell
strangers. See Stranger.
In the North, as well as in other parts
of England, they are called letters at the
candle, as if the forerunners of some
strange news. These, says Browne, with
his usual pedantry of style, which is so
well atoned for by his good sense and learn-
ing, only indicate a moist and pluvious
air, which hinders the avolation of the
light and favillous partfcles, whereupon
they settle upon the snast. That catidles
and lights, he observes also, burn blue and
dim at the apparition of spirits, may be
true, if the ambient air be full of sulphur-
eous spirits, as it happens often in mines."
The innkeepers and owners of brothels at
Amsterdam are said to account these
" fungous parcels " lucky, when they burn
long and brilliant, in which case they sup-
pose them to bring customers. But when
they soon go out, they imagine the custom-
ers already under their roofs will presently
depart. They call these puffs of the candle
" good men." Putanisme d'Amsterdain,
1681, p. 92. A spark at the candle is held
to import that the party opposite to it
will shortly receive a letter.
Candle Renti — A due or impost pay-
able at Cambridge in ancient times. Hist,
of G. G. G., by Stokes, 1898, p. 29. But see
Davies, Suppl. Glossary, 1881, p. 100,
where the candle-rent seems to be satisfac-
torily explained.
Candle (Corpse), or Windingr
Sheet. — Corpse candles, says Grose, are
very common appearances in the counties
of Cardigan, Caermarthen, and Pembroke,
and also in some other parts of Wales :
they are called candles from their resemb-
lance not to the body of the caudle, but the
fire ; because that fire, says the honest
Welchman, Mr. Davis, in a letter to Mr.
Baxter, doth as much resemble material
candle lights as eggs do eggs : saving that,
in their journey, these candles are some-
times visible and sometimes disappear,
especially if any one comes near to tnem,
or in the way to meet them. On these
occasions they vanish, but presently ap-
pear again behind the observer, and hold
on their course. If a little candle is seen,
of a pale bluish colour, then follows the
corpse, either of an abortive, or some in-
fant : if a larger one, then the corpse of
some one come to age. If there be seen
two, three, or more, of different sizes, some
big, some small, then shall so many corpses
pass together and of such ages or degrees.
If two candles come from different places,
and be seen to meet, the corpses will do the
same; and if any of these candles be seen
to turn aside through some by-path leading,
to the church, the following corpse will be
found to take exactly the same way. Some-
times these candles point out the places
where persons shall sicken and die. They
have also appeared on the bellies of preg-
nant women, previous to their delivery,
and have predicted the drowning of per-
sons passing a ford.
Candle (Religious Use of). —
It appears from " Scogin's Jests," 1626,
that in Henry the Eighth's time it was the
custom to set two burning candles over the
dead body. The passage is curious, as.
illustrative of more customs than one : "On
Maundy-Thursday, Scogin said to his
chamber-fellow, we wil make our maundy,
and eate and drink with advantage.
Be it, said the scholar. On Maundy-
Thursday at night they made such
cheere that the scholler was drunke. Sco-
gin then pulled off all the schoUers clothes,
and laid him stark naked on the rushes,
and set a forme over him, and spread a
coverlet over it, and set up two tallow
candles in candlesticks over him, one at
his head, the other at his feet, and ran
from chamber to'chamber, and told the fel-
lowes of that place that his chamber-fel-
low was dead : and they asked of Scogin
if he died of the pestilence ? Scogin said :
no I pray you go up, and pray for his
soule ; and so they did. And when the schol-
ler had slept his first sleepe, he began to
turne himselfe, and cast down the forme'
and the candles. The fellowes of the house
seeing that Scogin did run first out of the
chamber, they and all that were in the
chamber, one running and tumbling down
on anothers neck, were afraid. The schol-
ler, seeing them run so fast out of the
chamber, followed them starke naked ;
and the fellowes seeing him runne after
them like a ghost, some ran into their
chambers, and some ran into one corner,
and some into another. Scogin ran into
the chamber to see that the candles should
doe no harme, and at last fetcht up his
chamber-fellow, which ran about naked
like a madman, and brought him tO'
bed ; for which matter Scogin had
rebuke." Hazlitt's Old English Jest-
hoolcs, ii., 55. In Herbert's " Coun-
try Parson," 1675, third impression,
p 157, he tells us, ' ' Another old custom
(he had been speaking of processions) there
is, of saying, when light is brought in, God
send us the light of Heaven ; and the par-
son likes this very well. Light is a great
blessing, and as great as food, for which we
give thanks : and those that think this
superstitious, neither know superstition
nor themselves." The following is from
Copley's "Wits, Fits and Fancies," 1595:
"A gentlewoman in extremitie of labour
sTi are that if it pleased God she might es-
AND POPULAR CUSTOMS:
89
cape death for that once, she would never
in all her life after hazard herselfe to the
like daunger again ; but being at last safely
delivered, she then said to one of the mid-
wives, ' So, now put out the holy candle,
and keepe it till the next time.
Comp. Churching and Funeral Customs.
Candles (Time). — There were no
clocks in England in King Alfred's time.
He is said by his biographer Asser, who
is supposed to have died in 910, to have
measured his time by wax candles, marked
with circular lines to distinguish the hour.
Capon-Bell. — The following passage
is in Dekker's " Strange Horse-Hace,"
1613. Speaking of " rich curmudgeons "
lying sicK, he says: "Their sonnes and
heires cursing as fast (as the mothers pray)
until the great capon-bell ring out." If
this does not mean the passing bell, I can-
not explain it.
Cappy-Hole. — This occurs, with
other contemporary Scotish amusements,
in the Scotch Booue, 1722. It is also men-
tioned in the Notes to " Ancient Scotish
Poems" from the Bannatyne MS. 1770,
p. 251.
Cards, or the Books of the Four Kings.
See Chatto's Facts and Speculations on the
History of Playing Cards, 1848, Introduc-
toi-y Section. Cards seem to have evolved
from chess, known in ancient times as
Chaturanga, or the Four Bajas, which
Edward I. learned to play in the Holy
liand, and for which, in his wardrobe ac-
count, 8s. 5d. is delivered to him by Walter
Sturton in 1278. The Arabians doubtless
borrowed chess, if not cards, from India.
Ducange cites card-playing as known to
the modern Greeks in 1498 ; but it was
familiar to Venice at a far earlier date, as
in 1441 the Government of the Republic
prohibited, on the prayer of the Painters'
Gild, the importation of foreign cards,
which paralysed the national trade. 1493
is the point of time fixed for their intro-
duction into France in consequence of the
necessity, after the King's seizure by sun-
stroke, for some amusement. This theory,
however, is no doubt equally erroneous,
fiince the cards described as being supplied
to Charles VI. were evidently products be-
longing to a fairly advanced stage in the
art, and, again, the French would have
most probably received the idea from the
Spanish Moors. The games alluded to in
Benedictus Abbas, under the date 1190,
did not include cards, which did not then
exist in any shape, and were an accom-
plishment unknown to the ancient Greeks
and Romans. But they may very well
have played during the Crusades at vari-
ous forms of dice. Cards are mentioned
in the statute 11 Henry VII., c. 2 (1496).
At a court held at Edgeware in 1551 two
men were fined for playing at cards and
draughts (ad pictas cartas et tabulas),
which is a curious notice for so early a
date, considering the presumed station of
the ofienders. Lysons Environs, 1st edit.,
ii., 244. Richard Rice, in his Invective,
1579, has a curious passage on this sub-
ject : "Is the waie to attain godliness,"
he inquires, "by plaiyng, and sportyng,
or resting of the wearie bones, with the
hemes of a paire of dice, or with a paire
of cardes (otherwise nowe called the bookes
of life) and though it be spoken but in
iestyng, yet is it not altogether for naught,
for the nature of some is to reste more in
theim, and are more at quiete with the
ace, kyng, queene^ or varlet of spades,
then thei can be with a spade to digge or
delue honestly after Goddes preceptes for
CAKD-PLATING.
(From an ancient MS.)
their hiryng : yea, and delighte quietlier
in the ace, king, queene, or varlette of the
hartes, then thei dooe in the booke of
life." Sir David Lyndsay, in his Com-
plaint, enumerates cards among the
amusements of the Scotish Court under
James IV. and V., even of a bishop, and
in 1503, when the former prince waited on
his consort in the Castle of Newbattle, it
is said : " The Kynge came prively to the
said castell, and entred within the cham-
mer with a small cumpany, whar he founde
the queue pjaying at the cardes." Haz-
litt's Warton, 1871, in., 243. Warton, in
a note to Lyndsay's Works, observes : " In
our Author's tragedie of Cardinal Betoun,
a soliloquy spoken by the cardinal, he is
made to declare that he played with the
90
NATIONAL FAITHS
King (James IV.) for three thousand
Clowns of gold in one night, at cartis and
dice." They (cards) are also mentioned in
an old anonymous Scotish poem of Cove-
tice. Dalrymple, Anc. Scot. Poems, 168.
liyndsay, in his Satire of the Three
Estates (1535) makes the parson say that
at various amusements, including cartis,
ho may above all others bear the prize.
Cards were, from numerous references, in
great vogue both in Scotland and on the
Borders, even among the lower classes, in
the sixteenth and seventeenth centuries.
The stakes in the case of the humbler play-
ers were placks or hardheads, two coins of
very small value in the old Scotish cur-
rency. Hall, of Cambridge, says: "For
cardes, the philologie of them is not for an
essay. A man's fancy would be sum'd up
in cribbidge; gleeke requires a vigilant
memory and a long purse ; maw, a preg-
nant agility ; pichet, a various invention ;
primero, a dextrous kinde of rashnesse,
&c. Horce Vacivm, 1646, p. 150. Lord
Worcester includes in his " Century of In-
ventions," 1663, two which may be thought
to have been as well omitted. They refer
to cheating tricks with cards and dice.
" AVhite silk," says his lordship, " knotted
in the fingers of a pair of white gloves, and
so contrived without suspicion, that play-
ing at primero at cards, one may without
clogging his memory keep reckoning of all
sixes, sevens and aces, which he hath dis-
carded." Again, the writer says: "A
most dexterous dicing box, with holes
transparent, after the usual fashion, with
a device so dexterous, that with a knock of
it against the table the four good dice are
fastened, and it looseneth four false dice
made fit for his purpose." TJrquhart of
Cromarty observes : " Verily, I think they
make use of Kings, as we do of Card-
Kings in playing at the Hundred ; any
one whereof, if there be appearance of a
better game without him, (and that the
exchange of him for another incoming
card is like to conduce more for drawing
of the stake), is by good gamesters without
any ceremony discarded." Discovery,
1657, p. 237. Mr. W. H. Allnutt,
of Oxford, found in a MS. diary
of 1629 the following list : " (James at
Chartes. — Ruffe, trumpe, slam'e, gleeke,
Newcut, swigg, loadam, putt, primifisty,
post and pair, bone-ace, anakin, seven
cardes one and thirty, my sow has
pig'd."
The earliest English example of an at-
tempt to treat cards as an apologue ap-
pears to have been in the lost comedy of
the Play of Cards, mentioned by Sir John
Harington in his Apologie of Poetrie,
accompanying his English Ariosto, 1591,
in which, he tells us, is showed in
Four Parasitical Knaves Four Principal
Vocations of the Realme, videl. The voca-
tion of soldiers, sohollers, marchants, and
husbandmen. The popular character of
cards was the inducement to certain pub-
lishers to make them a vehicle of instruc-
tion in history and other topics ; and we
have from the time of James H. nearly to
our own packs illustrated in a variety of
ways, shewing historical episodes, leading
points in geography, and even the outlines
of grammar.
Card-tricks began at a very early
date to be a deviation from the
original and legitimate application of the
objects, and Reginald Scot, in his Disco-
very, 1584, dedicates a section to the expo-
sure of the frauds of sharpers of various
types, among whom he tells us that there
were some who affected, for the purpose of
cosenage, to be drunk. In A Notable Dis-
covery of Cosenage, 1592. Dequoy, Blum-
chance, Catchdolt, or Irish One-and-
Thirty, Non est possible, Dutch Noddy,
are quoted as the names of cheat-
ing games of cards then in vogue.
In the margin of the text a note
describes them as ' ' the names of
such games as Conycatchers vse."
Since Brand and Ellis wrote, several im-
portant works on this subject have ap-
peared, particularly Singer's Mesearches,
1816, and Chatto's still more valuable
work in 1848. See also P. Boiteau D'Am-
bly. Cartes a Jouer et la C art omancie, 1854:,
and the late Lady Charlotte Schrei-
ber's monumental illustrated work. Copi-
ous notices of the different games will
bo found under their several heads and in
the authorities there cited. In the 15th
0. Italy had, besides chess, tables or back-
gammon, and triumphs or tarocchi, cards,
running in suits like ours. These were
usually Cups, Swords, Coins, and Clubs. Of
these the Tarrochi were the most modern,
and were composed of a series of 22
painted or engraved figures. The gamb-
ling tables were universally frequented,
and reckless speculation on the part of
both sexes prevailed. At Venice dice were
introduced at a very remote date — perhaps
the twelfth century — and chess was a fa-
vourite game among the higher classes.
Hazlitt's Venetian Bepublic, 1900, i., 560,
758; ii., 456. - . >
Care-Cloth. — Among the Anglo-
Saxons the nuptial benediction was per-
formed under a veil or square piece of
cloth, held at each corner by a tall man,
over the bridegroom and bride, to conceal
her virgin blushes : but if the bride was a
widow, the veil was esteemed useless.
Strutt's Manners and Customs, i., 76. The
most rational explanation of the meaning
of Care here is that suggested in the last
edition of Nares, 1859, making it equiva-
lent to the Fr. carrS. But I am afraid
that Palsgrave, 1530, is wrong, as he and
the author of the " Promptorium " (ed.
AND POPULAR CUSTOMS.
91
Way, in voce) intend an altogether differ-
ent thing when they speak of Garde. See
Scheller's Lex. art. Discerpiculum. Ac-
cording to the Sarum use, when there was
a marriage before mass the parties kneeled
together and had a fine linen cloth (called
the care cloth) laid over their heads during
the time of mass, till they received the
benediction, and then were dismissed. In
the Hereford Missal it is directed, that at
a particular prayer the married couple
shall prostrate themselves, while four
clerks nold the pall, i.e., the care cloth
over them. The rubric in the Sarum
Missal is similar: " Prosternant se spon-
sus et sponsa in Oratione ad gra-
dum Altaris : et tento pallio super
eos, quod teneant quatuor Olerici in
superpelliciis ad quatuor cornua." —
Missale ad Usum Sarum, 1494. The
York Manual differs here: — " Missa dein
celebratur, illis genuflectentibus sub Pallio
super eos extento, quod teneant duo Clerici
in Superpelliceis." In the Appendix to
Hearne's " Hist, and Antiq. or Glaston-
bury," p. 309, is preserved " Formula an-
tiqua nuptias in iis partibus Anglise (occi-
dentalibus nimirum) quae Ecclesise Her-
fordensis in ritibus Ecclesiasticis ordine
sunt usi, celebrandi." The care-cloth seems
to be described in the following passage :
" Hsec Oratio ' S. propiciare Domini,'
semper dicatur super Nubentes sub pallio
prosternentes."
Careing: Fair In the "Gentle-
man's Magazine " for 1785, p. 779, an ad-
vertisement, or printed paper, for the re-
gulation of Newark Fair, is copied, which
mentions that: " Careing Fair will be
held on Friday before Careing Sunday" ;
and Mr. Nichols remarks on this passage,
that he has heard an old Nottinghamshire
couplet in the following words :
" Care Sunday, Care away.
Palm Sunday, and Easter-day."
Carting:, Carle or Care Sun-
day, — See Passion Sunday.
Carlings — The vulgar, in the North
of England, and also in the Midland Coun-
ties, give the following names to the Sun-
days of Lent, the first of which is anony-
mous :
"Tid, Mid, Misera,
Carling, Palm, Paste Egg day."
This couplet is differently given by a
writer in the " Gentleman's Magazine."
for 1788, as follows :
"Tid, and Mid, and Misera,
Carling, Palm, and Good-P as-day."
The abbreviated form here found may
present the commencing words of the
Psalms : Te Beum Mi Deus, and Miserere
mei. In the " Festa Anglo-Romana,"
• 1678, we are told that the first Sun-
day in Lent is called Quadragesima or In-
vocavit; the second, Beminiscere ; the
third, Oculi; the fourth Lwtare ; the fifth
Judica; and the sixth Dominica Magna.
Oculi, from the entrance of the 14th verse
of the 25th Psalm. " Oculi mei semper ad
Dominum," &c. Iteminiscere, from the
entrance of the 5th verse of Psalm 25, "Re-
miniscere Miserationum," &c., and so of
the others. At Newcastle-upon-Tyne, and
many other places in the North of Eng-
land, and also in Lancashire and
other counties, and in Scotland grey
peas, after having been steeped a
night in water, are fried with butter,
given away, and eaten at a kind
of entertainment on the Sunday preceding
Palm Sunday, which was formerly called
Care or Carle Sunday, as may be yet
seen in some of our old almanacks. They
are called carlings, probably, as we call
the presents at fairs, fairings. In York-
shire, as a clergyman of that county in-
formed Brand, the rustics go to the public-
house of the village on this day, and!^ spend
each his carling-groat, i.e., that sum in
drink, for the carlings are provided for
them gratis ; and, he added, that a popu-
lar notion prevails there that those v\'ho do
not do this will be unsuccessful in their
pursuits for the following year. So in the
popular old Scotish song, " Fy ! let us all
to the Briddel " :
" Ther'll be all the lads and the lasses
Set down in the midst of the ha.
With Sybows, and Risarts, and Carlings
That are both sodden and ra."
Sybows are onions ; and risarts radishes.
The practice was a very ancient one ; it is
mentioned by Skelton in his Colin Clout
(about 1520) :
" Men call you therfor prophanes.
Ye pycke no shrympes, nor pranes ;
Salt-fyshe, stoc-fyshe, nor heryng.
It is not for your werynge.
Nor, in holy Lenton season.
Ye will netheyr benes ne peason.
But ye loke to be let lose.
To a pygge or to a gose."
The above writer, in the " Gentleman's
Magazine " for 1788, also gives a more
particular account of the carlings or grey
peag, and of the manner of dressing and
eating them. See also " Gent. Mag."' vol.
Ivi. p. 410, and Davis, Suppl. Glossary,
1881.
Carol (Christmas). — Dr. Furni-
vall thinks that the word Carol is derived
from Corolla or Chorolla. Bishop Taylor
observes that the " Gloria in Excekis," the
well-known hymn sung by the angels to the
shepherds at our Lord's Nativity, was the
earliest Christmas Carol. Bourne cites
Durandus, to prove that in the earlier ages
of the churches the bishops were accus-
tomed on Chvistraas Day to sing carols
among their clergy. This species of pious
92
NATIONAL FAITHS
song is undoubtedly of most ancient date.
Compare Hagmena. In 1521 was printed
a set of Christmas Carols. These, rernarks
Warton, were festal chansons for enliven-
ing the merriments of the Christmas cele-
brity ; and not such religious songs as are
current at this day with the common
people, under the same title, and which
were substituted by those enemies of inno-
cent and youthful mirth, the Puritans,
The boar's head soused was anciently the
first dish on Christmas Day, and was car-
ried up to the principal table in the hall
with great state and solemnity. For this
indispensable ceremony there was a carol.
"This carol," Warton adds, "yet with
many innovations, is retained at Queen's
College in Oxford," nor has it been dis-
continued since Warton's day. At pre-
sent, it is usual for two atendants to bear
aloft into the hall on Christmas Day the
boar's head, on a large platter, preceded
by a fellow of the College in surplice ; but
the head is fictitious, being merely a
painted counterfeit with a brawn enclosed.
Compare Boar's Head. William Cornish
received at Christmas, 1502, the sum of
13s. 4d. " for setting of a carralle upon
Christmas Day, in reward." In the "Para-
dyce of Daynty Devises," 1578, are hymns
by Jasper Heywood and Francis Kinwel-
mersh for Christmas Day, Whitsunday,
and Easter Day ; and in the Christmas
Prince, 1607, occurs the carol sung by him
who brought into the hall the boar's head
at the celebration in St. John's College,
Oxford, in 1607. It is a species of bur-
lesque. The Christmas Prince, ed. 1816,
p. 24. These older pious chansons were
sometimes borrowed from the early Chris-
tian poets, and the early Scotish writers
did not scruple to set their guid and godly
hallates to secular tunes. In the Church-
wardens' accounts of St. Mary-at-Hill,
London, 1537, is the tantalizing entry: —
"To Sr. Mark for carolls for Christmas and
for 5 square Books, iijs. iiijd." Here is a
specimen from the first known impression
of the Dundee Psalms, 1578 :
" ANE SANG OF THE BIETH OF
CHRIST.
[To be sung with the tune of Bnlulalow .1
(Angelus, ut opinor, loquitur.)
' ' I come from heuin to tell
The best nowellis that euer befell ;
To yow the tythings trew I bring.
And I will of them say and sing.
This day to yow is borne ane Chylde
Of Mary meik and Virgin mylde ;
That blyssit bairne, bening and kynde.
Sail yow reioyce bath hart and mynde.
It is the Lord Christ, God and man.
He will do for yow what he can ;
Himself your Sauiour will be,
Fra sin and hell to mak yow fre.
He is your richt saluatioun,
From euerlasting dampnatioun.
That ye may ring in gloir and blis,
For euer mair in heuin with his.
Ye sail him find but mark or wying ,
Full sempill in ane cribe lying ;
Sa lyis he quhilk yow hes wrocht,
And all this warld maid of nocht.
Let us reioyce and be biyith.
And with the Hyrdis go full swyith.
And se quhat God of his grace hes done.
Throw CJhrist to bring vs to his throne.
My saull and lyfe, stand vp and se
Quha lys in ane cribe of tre,
Quhat Babe is that, so gude and fairP
It is Christ, Goddis Sone and air.
[ ]
God that maid all creature,
How art thow now becummin sa pure,
That on the hay and stray will ly
Amang the assis, oxin and ky?
[. ]
O my deir hart, young Jesus sweit,
Prepair thy creddill in my spreit,
And I sail rocke the in my hart.
And neuer mair fra the depart.
But I sail praise the euer moir ,
With sangis sweit vnto thy gloir.
The kneis of my hart sail bow
And sing that richt Balulalow."
[ ]
Lamb, in his Notes on the poem on the
" Battle of Flodden Field," 1774, tells ua
that the Nurse's Lullaby Song, Balow (or
"He balelow"), is literally French, "He
bas I la le loup." " Hush I there's the
wolf."
At the end of Wither's " Fair Virtue,"
1622, is a " Christmas Carroll," in
which the customs of that season
are not overlooked. Among Herrick's
" Noble Numbers," is a " Christmas
Carol sung to the King in the pre-
sence at White Hall." The musi-
cal part composed by Mr. Henry Lawes.
Warmstrey, in his "Vindication of Christ's
Nativity, 1648, observes: " Christmasse
Kariles, if they be such as are fit for the
time, and of holy and sober composures,
and used with Christian sobriety and
piety, they are not unlawfuU, and
may be profitable, if they be sung,
with grace in the heart. New Yeares.
Gifts, if performed without super-
stition, may be harmless provocations
to Christian love and mutuall testi-
monies thereof to good purpose, and
never the worse because the heathens have
them at the like times." In " Batt upoa
Batt," a poem attributed to John Speed,
of St. John's College, Oxford, 1694, p. 4.
AND POPULAR CUSTOMS.
93
speaking of Batt's carving knives, &c., the
author tells us :
"Without their help, who can good
Christmas keep ?
Our teeth would cnatter, and our eyes
would weep.
Batt is the cunning engineer, whose skill
Makes fools to carve the goose and shape
the quill :
Fancy and wit unto our meals supplies :
Carols, and not mino'd-meat, makes
Christmas pies.
'Tis mirth, not dishes, sets a table off ;
Brutes and phanatieks eat, and never
laugh."
In Goldsmith's time, as he tells us
in his " Vicar of Wakefield," the rus-
tics held the Christmas Carol in
careful observance." " In the Scilly
Islands they have a custom of singing
carols on a Christmas Day at church, to
which the congregation make contribution
by dropping money into a hat carried
about the church when the performance is
over." Heath's Account of the Scilly
Islands, p. 125.
A writer in the " Gentleman's Maga-
zine" for May, 1811, says: "About
six o'clock on Christmas Day, I was
awakened by a sweet singing under
my window; surprized at a visit so
early and unexpected, I arose, and looking
out of the window, I beheld six young
women, and four men, welcoming with
sweet music the blessed morn." In " Doc-
tour Doubble Ale," a satire on the irregu-
larities of the clergy in the time of Henry
VIII., there is an anecdote of a parson
who had a Christmas carol sung at a fune-
ral. In a satirical tract, which was
printed in 1642, the author, among other
proposals made for the consideration of
the Parliament, suggested that, "instead
of carols, which farmers sonnes, and serv-
ants sing on Christ's Birth-day before they
may eate or drink, you take order, that by
some of your best City-Poets (who will
write certainly to their capacity) there be
some songs made of the great deeds
that his Excelencie did at Worcester
and Edgehill." Antiq. Bepert., 1807,
iii., 32.
Several collections of old Christmas
carols have been made since Mr.
Brand's time. Among them may be
mentioned the volume edited by Mr.
Wright for the Percy Society, Mr.
Sandys's book, and a little quarto volume
edited by Dr. Rimbault, in which the
carols are accompanied by the tunes. For
a notice of all the early printed collections
known to exist see my " Handbook of B. E.
Lit." and Bihl. Coll. Art. Christmas. There
are carols in many other books of usual
occurrence, such as Tusser's " Points of
Husbandry," Aylet's "Wife not Ready
Made but Bespoken," 1653, Herriok's
" Hesperides," 1G48, Furnivall's Babees
Book, 1863, &o.
Carpet Knigrhts, or Trencher
Knig'hts. — See Nares, Glossary, ed.
1859, in v. There is a scarce poetical
volume, called Pendragon, or the Carpet
Knight, his Calendar, 1698.
Carps (Ludus Carparum). — In
a letter from Hearne to Dr. Richard Raw-
linson, 1733, the former observes: "I am
inquiring what sort of a game Ludus Car-
parum was. It is prohibited in some sta-
tutes, and is joined with cards, and reck-
oned as a kind of alea. . . . 'Twas, with-
out doubt, eall'd carps in English, and
perhaps might be a sort of backgammon.
The play was used in Oxford much ; but
being not mentioned in the New College
statutes, I take it to have been brought
up here since the foundation of that Col-
lege." Nares and Halliwell render us no
help here, nor Ducange.
Cartomancy — The divination by
cards, supposed to have been brought by
the gypsies into Europe, and to have been
familiar in the fifteenth century. See P.
Boiteau D'Ambly, Les Cartes A Jouer et
la Cartomancie, 1854.
Casting: of Stones — This is a
Welsh custom, practised as they throw the
blacksmith's stone in some parts of Eng-
land. There is a similar game in the north
of England called Long Bullets. The prize
is to him that throws the ball furthest in
the fewest throws. Compare Quoits.
Castor and Pollux. — Gregory ob-
serves: "Sailors have learned by experi-
ence that in great storms very freq.uently
flames are seen upon the sails of ships,
flashing hither and thither ; these, if they
appear double, portend the approach of
a calm : if otherwise, sure and imminent
shipwreck." He adds that through the
superstition of ancient sailors the signs of
Castor and Pollux were placed on the
prows of ships. "Hoc certum satis, cum
ejusmodi faculse ardentes olim insidissent
super capita Castoris & Pollucis ad Bspe-
ditionem Argonauticam, exinde Dioscuri
in Deos indigites relati, et tanquam solida
& sola Maris numina ab omnibus Navigan-
tibus summa in veneratione habiti, cumque
procellis suborientibus Tempestas immin-
eat, astraque ilia ab olim ommosa Antennis
incubent, Castorem et Pollucem in auxi-
lium adesse nemo dubitat." Pliny, in the
second book of his Natural History, calls
these appearances stars ; and tells us that
they settled not only upon the masts and
other parts of ships, but also upon men's
heads. Two of these lights forbode good
weather and a prosperous voyage ; and
drive away the single one, which wears a
threatening aspect. This the sailors call
94
NATIONAL FAITHS
Helen, but the two they call Castor and
Pollux, and invoke them as gods. These
lights do sometimes about the evening rest
on men's heads. These appearances are
called by the French and Spaniards inhab-
iting the coasts of the Mediterranean, St.
Helmes or St. Telmes fires : by the Italians
the fires of St. Peter and St. Nicholas, and
are frequently taken notice of by the writ-
ers of voyages. Erasmus, in his dialogue
entitled Naufragium, observes : " Nox erat
sublustris et in summo malo stabat quidam
e Nautis in Galea, circumspectans si quam
terram videret :huic coepit adsistere Spaera
quEedem ignea : id Nautis tristissimum os-
tentum est, si quando solitarius ignis est ;
felix, cum gemini. Hos Vetustas credidit
Castorem et Pollucem. Mox globus igneus
delapsus per funes devolvit sese usque ad
Nauclerum : ubi pauUisper commoratus,
volvit se per margmes totius Navis : inde
per medios foros dilapsus evanuit. Fori
sunt Tabulata Navis, ac veluti Tectum,
sub meridiem coepit magis ac magis incru-
descere Tempestas." Cotgrave confirms
what has already been said: "Feu d' -
Helene, or Feu de S. Herme — St. Helens
or S. Hermes fire ; a meteor that often ap-
pears at sea. Dictionary, 1650, vv. Feu
d'Helene and Furote. Among the apo-
thegms at the end of Herbert's Re-
mains, 1652, p. 194, is the following :
' ' After a great fight there came to the
camp of Gousalvo the great Captain, a
gentleman, proudly horsed and armed;
Diego de Mendoza asked the great cap-
tain, who's this? who answered, 'Tis St.
Ermyn that never appears but after a
storm." Shaw tells us that in thick hazy
weather he has observed those luminous ap-
pearances which at sea skip about the
masts and yards of ships, and which the
sailors call corpusanse, which is a corrup-
tion of the Spanish Cuerpo Santo. Scotish
Encyclopcedia, v. Lights. Steevens quotes
the subsequent passage from Hakluyt's
Voyages, 1598 : " I do remember that in
the great and boysterous storme of this
foule weather, in the night there came
upon the top of our maine yard and maine
mast a certaine little light, much like
unto the light of a little caudle, which the
Spaniards call the Cuerpo Santo. This
light continued aboord our ship about
three houres, flying from maste to maste,
and from top to top ; and sometimes it
would be in two or three places at
once." The British Apollo, 1710, in
reference to the vapor which by mari-
ners is called a corpo zanto, usually
accompanying a storm, informs us :
" Whenever this meteor is seen, it is an
argument that the tempest which it accom-
panied was caused by a sulphureous spirit,
rarefying and violently moving the clouds.
For the cause of the fire is a sulphurous
and bituminous matter, driven downwards
by the impetuous motion of the air and
kindled by much agitation. Sometimes
there are several of these seen in the same
tempest, wandering about in various
motions, as other ignes fatui do,
tho' sometimes they appear to rest
upon the sails or masts of the ship ;
but for the most part they leap
upwards or downwards without any
intermission, making a flame like the
faint burning of a candle. If five
of them are seen near together, they are
called by the Portugese cora de nostra Sen-
hora, and are looked upon as a sure sip-n
that the storm is almost over. Bur-
ton, in his " Anatomy," 1621, says that the
" spirits or fire in form of fire-drakes and
blazing-stars, sit on ship masts," &c.
Hence the passage in the " Tempest " :
— " On the top masts.
The yards, and bowsprits, would I flame
distinctly."
Fryer, in his " Travels, " quoted by
Southey, observes. "I think I am not too
positive in stating them to be a meteor-like
substance, exhaled in the day, and at night
(for except then they shew not themselves)
kindled by the violent motion of the air,
fixing themselves to those parts of the
ship that are most attractive ; for I can
witness they usually spent themselves at
the spindles of the top-mast-heads or about
the iron loops of the yard-arms, and if any
went towards them they shifted always to
some part of the like nature." So, in an
account of "Fiery Impressions that ap-
pear mostly at Sea, called by mariners
Castor and Pollux " : " When thin clammy
vapours, arising from the salt water and
ugly slime, hover over the sea, they, by the
motion in the winds and hot blasts, are
often fired ; these impressions will often-
times cleave to the masts and ropes of shij)s
by reason of their clamminess and gluti-
nous substance and tho mariners by experi-
ence find that when but one flame appears
it is the forerunner of a storm ; but when
two are seen near together, they betoken
fair weather and good lucke in a voyage.
The naturall cause why these may foretell
fair or foul weather, is, that one flame
alone may forewarn a tempest, forasmuch
as the matter being joyn d and not dis-
solved, so it is like that the matter of the
tempest, which never wanteth, as winds
and clouds, is still together, and not dissi-
pate, so it is likely a storm is engendering ;
but two flames appearing together, denote
that the exhalation is divided, which is
very thick, and so the thick matter of the
tempest is dissolved and scattered abroad
by the same cause that the flame is
divided : therefore no violent storm can
ensue, but rather a calme is promised."
History of Stormes, 1704, p. 22.
AND POPULAR CUSTOMS.
95
Dickenson, in his Greene in Conceipi,
1598, p. 27, says :
" As when a wave-bruis'd barke, long
tost by the windes in a tempest,
Straies on a forraiue coast, in danger
still to be swallow'd.
After a world of feares, with a winter of
horrible objects —
The shipman's solace, faier Ledas
twinnes at an instant
Signes of a calme are seen, and seene,
are shrilly saluted."
Thomas Heyrick, a relative of the author
of " Hesperides, ' writes :
" For lo 1 a suddain storm did rend the
air-:
The sullen Heaven, curling in frowns
its brow.
Did dire presaging omens show ;
Ill-boding Helena alone was there."
SuhmarineVoyage, 1691, p. 2. The fore-
going statements represent, for the most
part, no scientific view of a subject, which
was familiar to the ancients, even if they
could not properly account for the pheno-
menon ; but is has long been reduced to an
effect arising from natural causes ; and an
excellent account of it may be found in
the Penny Magazine for March, 1845. We
should probably have never heard of this
remarkable appearance, had our ancestors
and preceding ages been acquainted with
the laws of electricity and with metallic
conductors.
Cat.or Kit-Cat — In " The Captain,"
by Fletcher, written (and probably per-
formed) before 1613, the cat-sticks, with
which this game is played, are mentioned.
Braithwaite, in his Strappado for the
Divell, 1615, says :
" If mother Eed-cap chance to haue an
oxe
Hosted all whole, how you'le flye
to it.
Like widgeons, or like wild geese in full
flocks.
That for his pennie each may haue
his bitte :
» • * # *
Set out a pageant, whoo'l not thither
runne ?
As 'twere to whip the cat at Abington."
Lenton, in the "Young Gallants Whirli-
gig," 1629, describes the young gallant
(perhaps from personal experience), when
he has reached the age for study, as pre-
ferring light literature to Littleton and
Coke, and adds :
" instead of that
Perhaps hee's playing of a game at cat."
Poor Eobin thus refers to it in his " Al-
manac " for 1709 :
" Thus harmless country lads and lasses.
In mirth the time away so passes ;
Here men at foot-ball they do fall ;
There boys at cat and trap-ball.
Whilst Tom and Doll aside are slank.
Tumbling and kissing on a bank ;
Will pairs with Kate, Robin with Mary,
Andrew with Susan, Frank with Sarah.
In harmless mirth pass time away.
No wanton thoughts lead them astray,
But harmless are as birds in May."
Moor, in his Suffolk Words, describes
it: — "A game played by boys. Three
small holes are made in the ground trian-
gularly, about twenty feet apart, to mark
the positon of as many boys, who each
holds a small stick, a little bigger than
one's thumb, called cat, to be struck by
those holding the sticks. On its being
struck, the boys run from hole to hole,
dipping the ends of their sticks in as they
pass, and counting one, two, three, &c. as
they do so, up to thirty-one, which is game.
Or the greater number of holes gained in
the innings may indicate the winners, as
at cricket. If the oat be struck and caught,
the striking party is out, and another of
his sidesmen takes his place, if the set be
strong enough to admit of it. If there be
only six players, it may be previously
agreed that three put-outs shall end the
innings. Another mode of putting out is
to throw the cat home, after being struck,
and placing or pitching it into an unoccu-
pied nole, while the in-party are running,
A certain number of misses (not striking
the cat) may be agreed on to be equivalent
to a put-out. The game may be played by
two, placed as at cricket, or four, or I be-
lieve more." The phrase " not big enough
to whip a cat in" arose doubtless from this-
diversion, and not in reference to the ani-
mal so-called, although the contrary might
be inferred perhaps from tlie well-known
anecdote of Foote and his new house at
Fulham.
Cat and Dos- — Jamieson tells us
this is the name of an ancient sport used
in_ Angus and Lothian. It is mentioned
with other sports in the Scotch Bogue,
1722. "The following account,'' Jamie-
son adds, " is given of it." " Three play
at this game, who are provided with clubs.
They cut out two holes, each about a foot
in diameter, and seven inches in depth.
The distance between them is about
twenty-six feet. One stands at each hole
with a club. These clubs are called dogs.
A piece of wood about four inches long,
and one inch in diameter, called a cat, is
thrown from the one hole towards the other
by a third person. The object is, to pre-
vent the cat from getting into the hole.
Every time that it enters the hole, he who
has the club at that hole, loses the club,
and he who threw the cat gets possession
96
NATIONAL FAITHS
both of the club and of the hole, while the
former possessor is obliged to take charge
of the cat. If the cat be struck, he who
strikes it changes place with the person
who holds the other club ; and as often as
these positions are changed, one is counted
as won in the game, by the two who hold
the clubs, and who are viewed as partners.
" This is not unlike the stool-ball described
by Strutt, but it more nearly resembles
Olub-ball, an ancient English game. It
seems to be an early form of cricket."
Cat in Barrel. — " This is a sport
which was common in the 18th century at
Kelso on the Tweed. A large concourse of
men, women, and children assembled in a
field about half a mile from the town, and
.a cat having been put into a barrel stuffed
full of soot, was suspended on a cross-beam
between two high poles. A certain num-
ber of the whip-men, or husbandmen, who
took part in this savage and unmanly
^amusement, then kept striking, as they
Tode to and fro on horseback, the barrel in
■which the unfortunate animal was con-
fined, until at last, under the heavy blows
of their clubs and mallets, it broke and
allowed the cat to drop. The victim was
then seized and tortured to death." A
Description of Kelso, 1789. Steevens, on
the passage in "Much Ado about No-
thing" :
" If I do, hang me in a bottle like a
cat, and shoot at me " ;
observes that "in some counties in Eng-
land, a cat was formerly closed up with a
quantity of soot in a wooden bottle, (such
as that in which shepherds carry their
liquor), and was suspended on a line. He
who beat out the bottom as he ran under
it, and was nimble enough to escape its
contents, was regarded as the hero of this
inhuman diversion." He cites some pas-
sages that shew it was a custom formerly
to shoot with arrows " at a catte in a bas-
ket." In a print entitled _" Frost Fair,"
1740, there is the following reference :
" No. 6. Cat in the basket booth." Eeed's
quotations shew that a fictitious cat was
.sometimes used, and perhaps this booth
was set apart for some sport not unlike
.cock-throwing (where a make-believe cock
was oftener than not substituted for the
real thing), or the modern Aunt Sally.
Cats. — Among omens, the movements
of cats have always been regarded as im-
portant indications. The entrances and
exits of strange cats are considered por-
tentous by many even at the present time.
When the cat washes its face, it was
thought to be a sign of rain ; so it was in
Melton's time, and Herrick enumerates it
among the current superstitions of his era,
A modern writer maintains the same idea,
and connects the practice with "the well-
ifenown disposition of that creature to the
manifestation of electric phenomena.
Couch of Polperro, Illustrations of In-
stinct, 1847, p. 13. But surely the
cat washes its face after meals, as
we do, or some of us, independently
of the weather, and its neglect to
perform this operation is usually as-
cribed to ill-health. Willsford remarks
quaintly enough : " Cats coveting the fire
more than ordinary, or licking their feet
and trimming the hair of their heads and
mustachios, presages rainy weather." This
is explained elsewhere on scientific prin-
ciples : " the moisture, which is in the air
before the rain, insinuating itself into the
fur of this animal, moves her to smooth the
same and cover her body with it, so that
she may less feel the inconvenience of win-
ter, as, on the contrary she opens her fur
in summer that she may the better receive
the refreshing of the moist season." —
Athenian Oracle, Suppl. 474. The poet-
earl of Westmoreland had a cat with him
in confinement, from which he used appar-
ently to draw prognostications of the
weather. The cat licKing or scratching its
ear was regarded in the light of an omen ;
and hence we get the well-worn proverb,
" before the cat can lick her ear. The
cat sneezing was considered as a lucky
omen to a bride who was to be married the
next day. Southey, when he was in Spain,
found a belief current that the glossy ap-
pearance of the cat's skin portended fair
weather. It was a vulgar notion, observes
Mason, that cats, when hungry, would eat
coals. In the " Woman's Prize, or Tamer
Tamed," Tranio says to Moroso :
" I would learn to eat coals with an
angry cat " —
and, in Fletcher's " Bonduca," the first
daughter says :
" they are cowards,
Eat coals like compell'd cats — "
Trusler tells us^ speaking of cats, that it
has been judiciously observed that "the
conceit of a cat's having nine lives hath
cost at least nine lives in ten of the whole
race of them. Scarce a boy in the street
but has in this point outdone even Her-
cules himself, who was renowned for killing
a monster that had but three lives,"
Hogarth Moralized, 134.
Brand seems to have thought that
the prevailing antipathy to cats, which
is incidental to many persons of the
highest intelligence, was due to their
supposed share in the sorceries of
witches. The passage in Shakespear,
where Lady Macbeth refers to the "poor
cat in the adage," predisposes a dislike to
wet, which has been generally ascribed to
this animal. But the idea seems to be a
popular fallacy. Even the tiger will wade
some way into a river, and catch fish.
General Robinson, an old Indian oflicer.
AND POPULAR CUSTOMS.
97
once watched from a tree one engaged in
this way, and continuing to catch and eat
the fish till he was so surfeited that a
buffaloj who had been tied to the tree as
a bait, was left undisturbed, and the beast
walked quietly off. In a jeu-d' esprit en-
titled " Les Chats," 8vo. Rotterdam, 1728,
there are some very curious particulars re-
lating to these animals, which are detailed
with no common degree of learning. Com-
pare Witch's Cat.
Catch-Fool. — This is named as a
game, in the same sentence as Noddy, in
Johnson's Academy of Love, 1641. It oc-
curs under similar circumstances in a
Notable Discovery of Cosenaye, 1592 ; but
it is there called Catch-dolt.
St. Catharine's or St. Kat-
tern's Day. — (November 25). — Of
St. Catherine of Alexandria, who is
reputed to have suffered martyrdom on
tho wheel, whence we get the St. Cather-
ine's wheel, there is an early metrical life
printed in Halliwell's Contributions to
Early English Literature, 1849. One of
the ancient London Brotherhoods or Trad-
ing Gilds of Haberdashers was known
as that of St. Catherine the Virgin. Haz-
litt's Livery Companies, 1892, p. 115 285.
Camden says : ' ' T he very women and girls
keep a fast every Wednesday and Saturday
throughout the yeare, and some of them
also on St. Catherine's Day; nor will they
omit it though it happen on their birth-
day, or if they are ever so much out of
order. The reason given by some for this
is, that the girls may get good husbands,
and the women better by the death or de-
sertion of their present ones, or at least
by an alteration in their manners."
Woodes, in his Conflict of Conscience, 1581,
tells us that we ought to pray to this
Saint to cure " lawlessness of mind." St.
Catharine is noticed in Naogeorgus as the
favourer of learned men. The same writer
adds :
' ' What should I tell what sophisters on
Cathrins Day devise?
Or else the superstitious joyes that mais-
ters exercise."
Miss Baker, in the appendix to her
" Northamptonshire Glossary," 1854, says,
in reference to the holiday on this day :
' ' I have never been able to ascertain that
it is observed at any place in this county,
except at Peterborough, when, till the in-
troduction of the new poor laws the female
children belonging to the workhouse, at-
tended by the master, went in procession
round the city. They were all attired in
white, and decorated with various coloured
ribbons, principally scarlet; the tallest
girl was selected to represent the queen,
and was adorned with a crown and sceptre.
The procession stopped at the houses of the
"principal inhatitants, and they sung the
following rude ballad, begging for money
at every house, as they passed along.
(Here the ballad follows). St. Catharine
being the patron of spinners, as well as of
spinsters, and spinning being formerly the
employment of the females in the work-
house, it naturally followed that they
should be selected to commemorate the
anniversary of this saint ; and that this
commemoration is of great antiquity ap-
pears from the early, entries in the Dean
and Chapter's accounts of payments, on
St. Catherine's Day, for wheels and reels
for the children of the workhouse." But
a correspondent of " Notes and Queries,"
October 3rd, 1868, remarks that the
usage, treated by the last writer as pecu-
liar to Peterborough, is unquestionablj; of
general observance in Northamptonshire,
and is popularly supposed to be derived
from one of the Queens Katherine in the
time of Henry VIII. — probably Katherine
Parr, who was a Northamptonshire
woman. Mr. Plummer says, that this fes-
tival " is known to have been kept, for
several generations, throughout the whole
of the Northamptonshire lace-making dis-
tricts, as well as those in Bedfordshire. By
some it is called ' candle-day,' from its
forming the commencement of the season
for working at lace-making by candle-
light. The popular tradition is that
' Queen Katherine was a great friend to
tho lacemakers.' " Another correspond-
ent, in the same number, adds, that the
wheelwrights also observe this as their holi-
day. Brome, in his "Travels," 1700, ob-
serves: "In Lothien, two miles from
Edenburgh southward, is a spring called
St. Katherines Well, flowing continually
with a kind of black fatness^ or oil, above
the water, proceeding (as it is thought)
from the parret coal, which is frequent in
these parts ; 'tis of a marvellous nature,
for as the coal, whereof it proceeds, is very
apt quickly to kindle into a flame, so is
the oil of a sudden operation to heal all
scabs and tumours that trouble the out-
ward skin, and the head and hands are
speedily healed by virtue of this oil, which
retains a very sweet smell ; and at Aber-
deen is another well very efficacious to dis-
solve the stone, to exjiel sand from the
reins and bladder, being good for the
choUick and drunk in July and August,
not inferior, they report, to the
sfiaw in Germany." M. Le Roux de
Lincy, in his " Invre des Proverbes
Franfais," 1859, t. i. p. 119, notices two
French proverbs relating to St. Cath-
erine, but not the common one: " Coiffer
Sainte-Catharine," i.e., to follow celibacy,
or live and die an old maid. See " Notes
&nd Queries," Oct. 31, 1868.
Cathern Bowl.— Mr. Halliwell, in
his " Popular Rhymes and Nursery Tales,"
1849, furnishes a set of verses sung by
98
NATIONAL FAITHS
Worcestershire children on this festival,
" when they go round to the farmhouses,
collecting apples and beer." "The Dean
of Worcester," he adds, "informs me that
the Chapter have a practice of preparing a
rich bowl of wine and spices, called ' the
Cathern Bowl,' for the inhabitants of the
college precincts upon that day."
Catherning:. — In the Churchwar-
dens' accounts of Horley, Surrey, I find :
" Mem. that reste in the hands of the
wyife of John Kelyoke and John Atye, 4
merkes, the yere of ower Lorde Grod 1521,
of Sent Kateryn mony." " Mem. that
rests in the hands of the wyff of John
Atthy and the wyfi of Rye Mansell, 3
pounds 2s. 9d. the yere of our Lorde God
1522, of Sent Kateryn mony." Summa
totalis S'cte Katerine T[irginis'] Immi-
nis, remanet in manibus uxoris Jo-
hannis Peers et uxoris Wyl'i Cela-
rer, an'o d'ni 1526, tres libras et
undecira solidos. Summa totalis /S' etc
Katerine Luminis, remanet in mani-
bus uxoris Wyl'i Cowper, & uxoris Thome
Leakeford, an'o d'ni 1527, quatuor marcas.
Summa totalis Katerine Lumims, re-
manet in manibus uxoris Thome Leake-
forth, et uxoris Henrici Huett, an'o d'ni
1528^ quatuor marcas. Item remanet in
manibus uxoris Joh'is Bray, de eodem
Lumine, anno supradicto 17s." — Ibid. Mr.
Brand notes, that he bought the original
MS. of Mr. Waight, bookseller in Holborn,
Sept. 2, 1801, for 14s. According to La
Motte, " St. Catherine is esteemed in the
Church of Rome as the Saint and Patron-
ess of the spinsters ; and her holiday is ob-
served, not in Popish countries only, but
even in many places in this nation
[France] : young women meeting on the
25th of November, and making merry to-
gether, which they call Catherning."
" Essay on Poetry and Painting," 1730, p.
126.
Catoptromancy. — See Glass
(Looking).
Cattle Lore and Leechdom. —
Reginald Scot tells us : Against witches
"hang boughs (hallowed on Midsummer
Day) at the stall door where the cattle
stand." " Discovery of Witchcraft,"
1584, ed. 1665, p. 144. He has " A special
charm to preserve all cattel from witch-
craft "•: At Easter, you must take certain
drops that lie uppermost of the holy pas-
chal candle, and make a little wax candle
thereof ; and upon some Sunday morning
rathe, light it and hold it so as it may
drop upon and between the horns and ears
of the beast, saying. In nomine Patris et
Filii, &c., and burn the beast a little be-
tween the horns on the ears with the same
wax, and that which is left thereof, stick
it cross-wise about the stable or stall, or
upon the threshold, or over the door, where
the cattle use to go in and out : and, tor
all that year your cattle shall never be be-
witched." Discovery, p. 160. Browne,
in his "Pastorals," 1613-14, alludes to
what seems to have been a superstition in
his time :
" Nor shall this helpe their sheep, whose
stomacks failes.
By tying knots of wool! neere to their
tail'js :
But as the place next to the knot doth
die.
So shall it all the bodie mortifie."
This is another form of the belief, which
once actuated the farmers' wives in the
Highlands, t^ ho used to tie a piece of red
worsted thread round their cows' tails, to
preserve them from evil influences. Coles
tells us : " If asses chaunce to feed much
upon hemlock, they will fall so fast asleep
that they will seem to be dead : insomuch,
that some thinking them to be dead in-
deed, have flayed ofi their skins, yet after
the hemlock had done operating, they have
stirred and wakened out of their sleep, to
the griefe and amazement of the owners,
and to the laughter of others. Wood
nightshade, or bitter-sweet, being hung
about the neck of cattell that have the
staggers, helpeth them." Introd., 1656, p.
69. Grose tells us that " a slunk or abor-
tive calf, buried in the highway over which
cattle frequently pass will greatly prevent
that misfortune happening to cows. This
is commonly practiced in Suffolk." A
superstitious notion prevails in West
Devonshire that, at twelve o'clock at night
on Christmas Eve, the oxen in their stalls
are always found on their knees, as in an
attitude of devotion , and that (which is
still more singular) since the alteration of
the style they continue to do this only on
the Eve of old Christmas Day. An honest
countryman, living on the edge of St.
Stephen's Down, near Launceston, Corn-
wall, informed Brand, October 2.8th, 1790,
that he once, with some others, made a
trial of the truth of the above, and watch-
ing several oxen in their stalls at the above
time, at twelve o'clock at night, they ob-
served the two oldest oxen only fall upon
their knees, and, as he expressed it in the
idiom of the country, make ' ' a cruel moan
like Christian creatures." Brand says :
"I could not but with great diffi-
culty keep my countenance : he saw,
and seemed angry that I gave so
little credit to his tale, and walking oft in
a pettish humour, seemed to marvel at
my unbelief." There is ah old print of
the Nativity, in which the oxen in the
stable, near the Virgin and Child, are re-
presented upon their knees, as in a sup-
pliant posture. This graphic representa-
AND POPULAR CUSTOMS.
99
tion has probably given rise to the above
superstitious notion on this head."
"Charms," Pinkerton observes, "are the
chief remedies applied for the dis-
eases of animals. I have been my-
self acquainted with an Antiburgher
clergyman in these parts, who pre-
tended skill in these charms, two small
pieces of wood, curiously wrought, to be
kept in his father's cow-house, as a security
for the health of his cows. It is common
to bind into a cow's tail a small piece of
mountain-ash-wood, as a charm against
witchcraft. Pew old women are now
suspected of witchcraft : but many
tales are told of the conventions of
witches in the kirks in former times."
Heron's Journey through part of
Scotland, ii., 293. The minister of
Logierait, Perthshire, writing in 1795,
says : " Recourse is often had to charms,
for the cure of diseases of horses and cows,
no less than in the human species. In the
case of various diseases, a pilgrimage is
performed to a place called Strathfillan,
forty miles distant from Logierait, where
the patient bathes in a certain pool, and
performs some other rites in a chapel which
stands near. It is chiefly in the case of
madness, however, that the pilgrimage to
Strathfillan is believed to be salutary. The
unfortunate person is first bathed in the
pool, then left for a night bound in the
chapel, and, if found loose in the morning,
is expected to recover." Stat. Ace, v 84
"There is a disease," he adds, "called
Glacach by the Highlanders, which, as it
affects the chest and lungs, is evidently of
a consumptive nature. It is called the
Macdonalds' disease, ' because there are
particular tribes of Macdonalds, who are
believed to cure it with the charms of their
touch, and the use of a certain set of
words. There must be no fee given of any
kind. Their faith in the touch of a Mac-
donald is very great.' " Similarly, the
minister of Applecross, Co. Ross, describ-
ing the state of his parish about the same
time, says: "There are none of the com-
mon calamities or distressful accidents in-
cident to man or beast, but hath had its
particular charm or incantation ; they are
generally made up of a group of uncon-
nected words, and an irregular address to
the Deity, or to some one of the saints.
The desire of health, and the power of
superstition reconciled many to the use of
them ; nor are they as yet, among the lower
class, wholly fallen into disuse. Credulity
and Ignorance are congenial ; every coun-
try hath had its vulgar errors ; opinions
early imbibed, and cherished for genera-
tions, are difficult to be eradicated."
Stat. Ace. of Scotland, iii., 379. Pennant
tells us, in his " Tour in Scotland," "that
the farmers carefully preserve their cattle
against witchcraft by placing boughs of
mountain-ash and honey-suckle in their
cow-houses on the second of May. They
hope to preserve the milk of their cows,
and their wives from miscarriage, by tying
threads about them : they bleed the sup-
posed witch to preserve themselves from
her charms." Martin says: "It is a re-
ceived opinion in these (the Western)
Islands, as well as in the neighbouring part
of the main land, that women, by a charm
or some other secret way, are able to con-
vey the increase of their neighbours cows'
milk to their own use. and that the milk
so charmed doth not produce the ordinary
quantity of butter, and the curds made of
that milk are so tough, that it cannot be
made so firm as the other cheese, and also
is much lighter in weight. The butter so
taken away and joined to the charmer's
butter is evidently discernible by a mark
of separation, viz. the diversity of colours :
that which is charmed being paler than the
other. If butter, having these marks, be
found on a suspected woman, she is pre-
sently said to be guilty. To recover this
loss they take a little of the rennet from
all the suspected persons, and put it into
an eggshell full of milk : and when that
from the charmer is mingled with it, it
presently curdles, and not before. Some
women make use of the root of groundsel
as an amulet against such charms, by put-
ting it among the cream. Western Islands
of Scotland, p. 120.
Caul, or Sely How — Cauls are little
membranes found on some children, encom-
passing the head, when born, and which
there may be some reason to ascribe to
certain physical conditions between the
man and the woman concerned, where un-
seasonable cohabitation has occurred. This
is thought a good omen to the child itself,
and the vulgar opinion is, that whoever
obtains it by purchase will be fortunate,
and esca,pe dangers. An instance of great
fortune in one born with this coif is given
by .^lius Lampridius in his "History of
Diadumenianus," who came afterwards to
the sovereign dignity of the empire. This
superstition was very prevalent in the
primitive ages of the Church. St. Chry-
sostom inveighs against it in several of his
homilies. He is particularly severe against
one Prsetus, a clergyman who, being desir-
ous of being fortunate, bought such a coif
of a midwife. Sir Thomas Browne
thus attempts to account for this
phenomenon : " To speak strictly " he
says, "the effect is natural, and
thus to be conceived : the infant hath
three teguments or membranaceous filmes
which cover it in the womb, i.e. the corion'
amnios, and allantois ; the corion is the
outward membrane, wherein are implanted
the veins, arteries, and umbilical vessels,
100
NATIONAL FAllMi>
whereby its nourishment is conveyed ; the
allantois, a thin coat, seated under the
corion, wherein are received the watery
separations conveyed by the urachus, that
the acrimony thereof should not oifend the
skin : the amnios is a general investment,
containing the sudorous, or thin seriosity
perspirable through the skin. Now about
the time when the infant breaketh these
coverings, it sometimes carrieth with it,
about the head, a part of the amnios or
neerest coat : which, saith Spigelius,
either proeeedeth from the toughness of
the membrane or weaknesse of the infant
that cannot get clear thereof and therefore
herein significations are natural and con-
cluding upon the infant, but not to be ex-
tended unto magical signalities, or any
other person." Lemnius tells us, that
if this caul be of ' a blackish colour
it is an omen of ill fortune to the
child ; but if of a reddish one, it be-
tokens every thing that is good. He ob-
serves " There is an old opinion, not only
prevalent amongst the common and ignor-
ant people, but also amongst men of great
note, and physicians also, how that chil-
dren born with a caul over their faces,
are born with an omen, or sign of good or
bad luck : when as they know not that this
is common to all, and that the child in the
womb was defended by three membranes."
Occult Miracles of Nature. 1658, ii., 8.
"In Scotland," says Ruddiman, "the
women call a haly or sely How (i.e.
holy or fortunate cap or hood), a film
or membrane stretched over the heads of
children new-born, which is nothing else
but a part of that which covers the foetus
in the womb ; and they give out that chil-
dren so born will be very fortunate." Glos-
sary to Douglas's Virgil, 1710. In the
North of England, and in Scotland, a mid-
wife is called a howdy or howdy wife.
Grose says, that a person possessed of a
caul may know the state of health of the
party who was born with it : if alive and
well, it is firm and crisp : if dead or sick,
relaxed and flaccid. In Willis of
Gloucester's "Mount Tabor," 1639, we
are told that "There was one special
remarkable thing concerning my self,
who being my parents' first son, but
their second child (they having a
daughter before me), when I came into the
world, my head, face, and foreparts of the
body, were all covered over with a thin
kell or skin, wrought like an artificiall
veile ; as also my eldest Sonne, being like-
wise my second childe, was borne with the
like extraordinary covering : our midwives
and gossips holding such children as come
so veiled into the world, to be very fortu-
nate (as they call it), there being not one
childe amongst many hundreds that are so
borne ; and this to fall out in the same
manner both to thf father and the soune
being much more rare," &c. He goes on
to make religious retieotions thereupon,
which are foreign to our present purpose.
He entitles this chapter " Concerning an
extraordinary veile which covered my
body, at my comming into the world.
Burton, in his "Anatomy," 1621, relates
an odd story relevant to this part of the
matter: " Guianerius speakes of a silly
jealous fellowe, that seeing his child new-
borne included in a kell, thought sure a
Franciscan that used to come to his house
was the father of it, it was so like a friers
cowle, and thereupon threatned the frier
to kill him." A writer in the " Athenian
Oracle " states that the virtues of the caul
were transferred, in case it should be lost
by the first owner, to the person who might
find it.
This caul, thought medical in dis-
eases, is also esteemed an infallible pre-
servative against drowning, and, under
that idea, is frequently advertised for sale
in our public papers, and purchased by
seamen. "To the gentlemen of the
Navy, and others going long voyages to
sea. To be disposed of, a child's caul.
Enquire at the Bartlett Buildings Coffee
House in Holborn. N.B. To avoid un-
necessary trouble the price is Twenty
Guineas." — London Morning Post, Aug.
21, 1779. I read also an advertisement,
similar to the above, in the ' ' Daily Ad-
vertiser," in July, 1790. In the "Times"
for February 20, 1813, the following ad-
vertisement occurred: "A child's caul to
be sold, in the highest perfection. En-
quire at No. 2, Church Street, Minories.
'To prevent trouble, price £12." And, in
the same newspaper for February 27, 1813,
two advertisements of cauls together :
Caul. A child's caul to be sold. En-
quire at No. 2, Greystoke-Place, Fetter
Lane." — "To persons going to sea. A
child's caul, in a perfect state, to be sold
cheap. Apply at 5, Duke Street, Man-
chester Square, where it may be seen."
Advertisements of this nature still ap-
pear in the newspapers, and a very
general belief continues to be en-
tertained by the uneducated and
more superstitious portion of the com-
munity in the virtue of child's cauls.
Midwives used to sell this membrane
to advocates, as an especial means of
making them eloquent. They sold it also
for magical use. Sir Thomas Browne says ;
" Thus we read in the Life of Antoninus
by Spartianus, that children are sometimes
born with this natural cap, which midwives
were wont to sell to credulous lawyers, who
held an opinion that it contributed to their
promotion." Douce observes : " One is im-
mediately struck with the affinity of the
judges' coif to this practice of antiquity.
AND POPULAR CUSTOMS.
lOI
To strengthen this opinion it may be added
that if ancient lawyers availed themselves
of this popular superstition, or fell into it
themselves, if they gave great sums to win
these cauls, is it not very natural to sup-
pose that they would feel themselves in-
clined to wear them ?" Comj). Nares, GZos-
sary, 1859, in v. " Etre ne coifte is a
proverb in the French language signifying
birth under fortunate auspices, and the
phenomenon occurs, when the child is born
enveloped in the caul (a, very rare event)
so as to cover the head. In Oil
Bias the robbers tell the hero of
the story that he must have been n6
coiffe to fall into such good hands, since he
had left Oviedo to seek his fortune. Livre
1, ch. iv. M. Le Roux de Lincy
("Proverbes Frangais," edit. 1859) has
left a somewhat meagre account of this
subject; but the present seemed to be
hardly the proper place to supply his omis-
sions. All the dictionaries tell us what a
caul is ; but none seems to say whence it
arises, and the question may be worth put-
ting whether it proceeds from physiological
causes and from sexual relations at an ad-
vanced stage in the growth of the embryo.
See supra. Its virtue is purely empirical.
Cent-Foot. — A game at cards, pos-
sibly the same as foot-saunt mentioned by
Gosson in his School of Aluse, 1579. Roger,
second Lord North of Kyrtling, who died
in 1600, and who s ems to have been an
ardent and unlucky gambler, mentions in
his " Household Book " for 1575-6 having
lost 15s. at Saint — probably this game of
cent — on May 15, 1576. But 15s. was
nothing to a man who frequently parted
with £20 or £30 at one sitting. One can-
not help suspecting that it was owing to
his extravagance that the family estate
fell shortly afterward into such hopeless
decay. The game is referred to also by
Braithwaite: " Playes at Cont-foot pur-
posely to discover the pregnancy of her
conceit." " Barnab^ Itinerarium," 1638,
sign. H 2, and " Boulster Lecture," 1640,
p. 163. Comp. Davies, Suppl. Glossary,
1881, p. 251.
Cerealia. — Shaw, in his account of
Elgin and the Shire of Murray, tells us,
" that in the middle of June, farmers go
round their corn with burning torches, in
memory of the Cerealia."
Chadwell, or St. Chad's Well
Brand says: "I found on a visit to the
source of the New River between Hert-
ford and Ware, in August, 1793, an old
stone inscribed ' Chadwell,' a corruption
no doubt, of St. Chad's Well. So copious
a spring could not fail of attracting the
notice of the inhabitants in the earliest
times, who accordingly dedicated it to St.
Chad, never once dreaming, perhaps, that
in succeeding ages it should be converted
to so beneficial a purpose as to supply
more than half the capital of England
with one of the most indispensable neces-
saries of human life."
Chameleon, The. — Ross assertsit
to be true that this creature lives on air.
(however Browne writes to the contrary),
for the following reasons: "1. The testi-
monies both of ancient and modern writ-
ers, except a few, and the witnesses of
some yet living, who have kept chame-
leons a long time, and never saw them
feed but on air. 2. To what end hath
Nature given it such large lungs beyond
its proportion ? Sure not for refrigera-
tion ; lesse lungs would serve for this use,
seeing their heat is weak ; it must be then
for nutrition. 3. There is so little blood in
it, that we may easily see it doth not feed
on solid meat. 4. To what end should it
continually gape more than other animals
but that it stands more in need of air than
they, for nutrition as well as generation?
5. He that kept the chameleon which I
saw, never perceived it void excrements
backwards : an argument it had no solid
food."
Chancel. — Gilbert White says, in
speaking of Selborne Church : "I have all
along talked of the east and west end, as
if the chancel stood exactly true to those
points of the compass ; but this is by no
means the case, for the fabrick bears so
much to the north of the east, that the
four corners of the tower, and not the
four sides, stand to the four cardinal
points. The best method of accounting
for this deviation seems to be, that the
workmen, who probably were employed in
the longest days, endeavoured to set the
chancels to the rising of the sun." Hut-
ton, speaking of St. Bartholomew's
Chapel, Birmingham, observes : " The
chancel hath this singular difference from
others, that it veres toward the north.
Whether the projector committed an er-
ror I leave to the critics. It was the
general practice of the pagan church to
fix their altar, upon which they sacri-
ficed, in the east, towards the rising sun,
the object of worship. The Christian
Church, in the time of the Romans, imme-
diately succeeded the Pagan, and scrupu-
lously adopted the same method ; which
has been strictly adhered to." History of
Birmingham, p. 113. It may not be gener-
ally known, that the presence of the monu-
ment of Shakespear in the chancel of
Stratford Church was at all events partly
due to his right to interment there as
owner of the great tithes. Hazlitt, Mono-
graph on Shakespear, 1903, pp. 46, 49
Chanselingr. — It appears from
btrype's Annals, under 1567, that then
mid-wives took an oath, inter alia, not to
' suffer any other bodies child to be set
NATIONAL FAITHS
brought, or laid before any woman de-
livered of child in the place of her natural
child, so far forth as I can know and
understand. Also I will not use any kind
of sorcery or incantation in the time of
the travail of any woman." The word
changeling, in its modern acceptation,
implies one almost an idiot, evincing what
was once the popular creed on this sub-
ject, for as all the frail children were a
little backward of their tongue and seem-
ingly idiots, therefore, stunted and idoti-
cal children were supposed changelings.
This superstition has not escaped the
learned Moresin : " Papatus credit alba-
tas Mulieres, et id genus Larvas, pueros
integros auferre, aliosque suggerere mons-
truosos, et debiles multis partibus ; aut ad
Baptisterium aliis commutare ; aut ad
Templi introitum." Papatus, p. 139.
It was thought that fairies comd only
change their weakly and starveling
elves for the more robust offspring
of men before baptism, whence the
custom in the Highlands. One of the
methods of discovering whether a child
belongs to the fairies or not, is printed in
a book entitled ' ' A Pleasant Treatise of
"Witchcraft," 1673. In the highlands of
Scotland, as Pennant informs us, children
are watched till the christening is over,
lest they should bo stolen or changed by
the fairies. This belief was entertained
by the ancients. Something like this ob-
tained in England. Gregory mentions
' an ordinarie superstition of the old
wives, who dare not intrust a childe in a
cradle by itself alone without a candle."
This he attributes to their fear of night-
hags. In the "Gentle Shepherd," Bauldy
describing Mause as a witch, says of her :
" At midnight hours o'er the kirk-yard
she raves.
And howks unchristen'd weans out of
their graves."
To this notion Shakespear alludes when he
makes Henry IV., speaking of Hotspur,
in comparison with his own profligate son,
say as follows :
" O that it could be prov'd
That some night-tripping fairy bad ex-
chang'd.
In cradle-cloaths our children where they
lay,
And call'd mine Percy, his Plantaganet !
Then would I have his Harry, and he
mine."
Spenser has the like thought in the first
book of the " Faery Oueene " :
"From thence a fairy thee unweeting
reft
There as thou slep'st in tender swad-
ling band.
And her base Elfln brood there for thee
left.
Such men do changelings call, so
chang'd by fairy theft."
Willis relates a singular anecdote :--
' Vpon an extraordinary accident which
befel me in my swadling cloaths. When
we come to years, we are commonly told of
what befel us in our infancie, if the same
were more than ordinary. Such an acci-
dent (by relation of others) befel me with-
in a few dales after my birth, whilst my
mother lay in of me being her second child,
when I was taken out of the bed by her
side, and by my suddain and fierce cry-
ing recovered again, being found sticking
between the beds head and the wall : and
if I had not cryed in that manner as I
did, our gossips had a conceit that I had
been quite carried away by the fairies
they know not whither, and some elfe or
changeling (as they call it) laid in my
room." He himself, however, discredit-
ing the gossips' account, attributes this
attempt to the devil. " Certainly, that
attempt of stealing me away as soone as
I was borne (whatever the niidwives talk
of it) came from the malice of that arch-
enemy of mankind, who is continually
going about seeking whom he may betray
and devoure." He concludes, " blessed
be the Lord our most gracious God, that
disappointed them then, and hath ever
since preserved and kept mee from his
manifold plots and stratagems of destruc-
tion : so as now in the seventieth yeare of
mine age, I yet live to praise and magni-
fie his wonderfuU mercies towards me in
this behalfe." Mount Tahor, 1639, p. 92.
Gay, in his fable of the " Mother, Nurse,
and Fairy," laughs thus at the superstiti-
ous idea of changelings. A fairy's tongue
is the vehicle of his elegant ridicule :
" Whence sprung the vain conceited lye
That we the world with fools supplye ?
What ! give our sprightly race away
For the dull helj)less sons of clay !
Besides, by partial fondness shown,
Like you, we doat upon our own.
Where ever yet was found a mother
Who'd give her booby for another?
And should we change with human
breed,
Well might we pass for fools indeed."
Pennant, speaking of " the Fairy Oak,"
of which also he exhibits a portrait, re-
lates (1796) this curious circumstance re-
specting it : " In this very century, a poor
cottager, who lived near the spot^ had a
child who grew uncommonly peevish; the
parents attributed this to the fairies, and
imagined that it was a changeling. They
took the child, put it in a cradle, apd left
it all night beneath the tree, in hopes
that the tylwydd teg or fairy family, or
the fairy folk^ would restore their own be-
AND POPULAR CUSTOMS-
103
fore morning. When morning came, they
found the child perfectly quiet, so went
away with it, quite confirmed in their
belief." Tour in Scotland, 1796, p. 257.
Characts, or Characters. —
■Characts seem to have been charms in the
form of inscriptions. "That he use ne
hide ne charme, ne characte." Dugdale's
•Grig. Jurid., p. 81. So Gower :
" With his carrecte would him en-
chaunte."
"Through his carectes and figures."
" And his carecte as he was tawght
He rad."
•Confessio Amantis, Books i. and vi. In
" Dives and Pauper," 1493, sign. C 2, we
find censured : " Charmes m gadering of
herbes, or hangynge of scrowes aboute
man or woman or childe or beest for any
.seknesse with any scripture or figures
and carectes, but if it be Pater Noster,
Ave, or the Crede, or holy wordes of the
•Gospel, or of holy Wryt, tor devociou nat
for curiousite, and only with the tokene
•of the holy Crosse." In the " Burnynge
of Paules Church," 1561, the author
(Bishop Pilkington) writes: — "What
wicked blindness is this than, to thinke
i:hat wearing prayers written in rolles
about with theym, as S. Johns Gospell,
the length of our Lord, the measure of
-cur Ladye, or other like, thei shall die
ne sodain death, nor be hanged, or jff he
be hanged, he shall not die. There is to
3uanye sucne, though ye laugh, and beleve
it not, and not hard to shewe them with a
wet finger." Our author continues to ob-
serve that our devotion ought to " stande
in depe sighes and groninges, wyth a full
consideration of our miserable state and
Goddes majestye, in the heart, and not in
.ynke or paper : not in hangyng written
scrolles ahout the necke, but lamentinge
"unfeignedlye our synnes from the hart."
In the Earl of Northampton's " De-
f ensative " we read: — "One of the
Heysters which served under the Pernche
Admirall, at the Siege of Poictiers,
was found after he was dead, to
have about his necke a purse of
"taffata, and within the same a piece of
parchment full of characters in Hebrew ;
beside many cycles, semicircles, tryangles,
■&C. with sundrie short cuttes and shred-
dings of the Psalmes. Deus misereatur
nostri,' &c. ' Angelis suis mandavit de
te,' &c. ' Super Aspidem et Basilis-
cum,' &c., as if the prophecies which pro-
perly belong to Christo, might be wrested
to the safeguard and defence of every
private man." Defensative, 1583, sign.
O 4 verso, quoting Histoire dcs Troubles,
livre viii. Lodge, speaking of curi-
osity, says: — "If you long to know
this slave, you shall never take him
without a book of characters in his
bosome. Promise to bring him to Treasure
trove, and he will sell his land for it,
but he will be cousened. Bring him but a
table of led, with crosses, (and Adonai or
Elohim written in it), he thinks it will
heal the ague." Wits Miserie, 1596. sign.
C 2. Ramesey says: "Neither doth fan-
cie only cause, but also as easily cure dis-
eases ; as I may justly refer all magical
and jugling cures thereunto, performed,
as is thought, by saints, images, relicts,
holy-waters, shrines, avemarys, crucifixes,
benedictions, charms, characters, sigils 01
the planets, and of the signs, inverted
words, &c., and therefore all such cures
are rather to be ascribed to the force of
the imagination, than any virtue in them,
or their rings, amulets, lamens," &c.
Elminthologia, 1668, p. 289. Andrews
tells us that "on all the old houses
still existing in Edinburgh, there are
remains of talismanic or cabalistical
characters, which the superstition of ear-
lier ages had caused to be engraven on
their fronts. These were generally com-
posed of some text of scripture, of the
name of God, or, perhaps, of an emblem-
atic representation of the Resurrection."
Continuation of Henry. " To this kind,"
says Bingham, quoted by Bourne. " be-
long all ligatures and remedies, which the
Schools of Physitians reject and condemn ;
whether in inchantments or in certain
marks, which they call characters, or in
some other things which are to be hanged
and bound about the body, and kept in
a dancing posture. Such are ear-rings
hanged upon the tip of each ear, and
rings made of an ostriche's bones for the
finger ; or, when you are told, in a fit of
convulsions or shortness of breath, to hold
your left thumb with your light hand."
Antiq. Vulg. 1725, xxv. " It is recorded in
divers authors (notes Mason) that in the
image of Diana, which was worshipped at
Ephesus, there were certaine obscure
words or sentences, not agreeing together,
nor depending one upon another ; much
like unto riddles written upon the feete,
girdle and crowne of the said Diana : the
which, if a man did use, having written
them out, and carrying them about him,
hee should have good lucke in all his busi-
nesses : and hereof sprung the proverbe
Ephesim Literce, where one useth any-
thing which bringeth good successe." Our
author also mentions the superstition of
"Curing Diseases with certain wordes or
characters." Anotomie of_ Sorcerie, 1612,
90. Compare Dr. Furnivall's Political,
Itehgious, and love Poems, 1866, p. 33,
and Love Charms, infra.
Charms. — A charm has been defined
to be " a form of word or letters, repeated
or written, whereby strange things are
pretended to be done, beyond the ordinary
10+
NATIONAL FAITHS
power of Nature." Mason derived the
term from the Latin carmen (a verse or
incantation). Lodge, speaking of ly-
ing, says: "He will tell you that a
league from Poitiers, neere to Crontelles,
there is a f amilie, that by a speciall grace
from the father to the sonne, can heale
the byting of mad dogs : and that there is
another companie and sorte of people
called sauveurs, that have Saint Cathe-
rines Wheele in the pallate of their
mouthes, that can heale the stinging of
serpents." Wits Miserie, 1596, pp. 12,
35. Felix, in his Anglo - Saxon Life
of St. Guthlac (a.d. 749, or circa), de-
scribes the cure of a man, whose flesh had
festered through a prick from a thorn in
the foot, by putting on the saint's gar-
ment. The biographer tells us in perfect
good faith, that ' ' no sooner was he (the
patient) attired in the garment of so great
a man, but the wound could not abide it :
and lo I this same thorn, as an arrow
speeds from the bow, so did it fly from
the man, and go to a distance ; and imme-
diately at the same time all the swelling
and all the wound departed from him,
and he presently conversed with the holy
man with blythe mood." Was this a
physical or moral cure.f For the sake of
juxtaposition, the recovery of the Saxon
boatman, "whose eyes had been for twelve
months overspread with the white speck
and dimness," by dropping on the afflicted
organs some salt which the saint had con-
secrated, may be cited as a fair specimen
of the credulity of former ages — a credu-
lity after all, however, scarcely more gross
than that we see at present around us.
Gaule enquires " Whether pericepts, amu-
lets, prsefiscinals, phylacteries nioeteries
ligatures, suspensions, charms, and spels,
had ever been used, applyed, or carried
about, but for magick and astrologie?
Their supposed efficacy Cin curing diseases
and preventing of perils) being taught
from their fabrication, coniiguration, and
confection, under such and such sydereal
aspects, conjunctions, constellations."
His preceding observations upon alchymy
are too pointed and sensible not to be re-
tained : " Whether alchymie (that entic-
ing yet nice harlot) had made so many
fooles and beggars, had she not clothed
or painted herself with such astrological
phrases and magical practises? But I let
this kitchen magick or chimney astrology
passe. The sweltering drudges and smoky
scullions (if they may not bring in new
fuel to the fire) are soon taught (by their
past observed follv) to ominate their own
late repentance. But if they will obsti-
nately persist, in hope to sell their smoak,
let others beware how they buy it too
dear." Mag-astromancer posed, p. 192.
Take the following passage :—" Others
that they may colourably and cunningly
hide their grosse ignorance, when they
know not the cause of the disease, referre
it unto charmes, witchcrafts, magmfical
incantations, and sorcerie, vainely and
with a brazen forehead affirming that
there is no way to help them, but by
characters, circles, figure-castings, exer-
cismes, conjurations, and other impious
and godlesse meanes. Others set to sale,
at a great price, certaine amulets of gold
and silver, stamped under an appropriate
and selected constellation of the planets,
with some magical character, shamelessly
boasting that they will cure all diseases,
and worke I know not what other won-
ders." The author concludes with the
very sensible observation of "a great
learned Clarke in our land, who in a
daungerous sicknesse, being moved by
some friends to use an unlettered Empe-
ricke, ' Nay, quoth he, I have lived all
my life by the Booke, and I will now (God
willing) likewise dye by the Booke." — Be-
loare of Pick-Purses, 1605, p. 16 (a caveat
against unskilful doctors). One of our
early ihedical men, who turned author,
favours us with Sf^me information under
the present head, which may be worth pre-
serving : — "If we cannot moderate these
perturbations of the minde, by reason
and perswasions, or by alluring their (the
patients) mindes another way, we may
politikely confirme them in their fantasies,
that wee may the better fasten some cure
upon them ; as Constantinus Africanus (if
it be his booke which is inserted among:
Galen's Works, de Incantatione, Adjura-
tione, &c.) affirmeth, and practised with
good successe, upon one who was impotens-
ad Venerem, and thought himself be-
T^ itched therewith, by reading unto him
a foolish medicine out of Cleopatra, made
with a crowes gall and oyle : whereof the
patient took so great conceit that, upon
the use of it, he presently recovered his
strength and abilitie againe. The like
opinion is to bee helde of those superstiti-
ous remedies which have crept into our
possession, of charmes, exorcismes, con-
stellations, characters, pericepts, amulets,
incense, holie-water, clouts crossed and
folded superstitiously, repeating of a cer-
taine number and forme of prayers or Ave
Maries, offering to certaine saintes, * • *
through the wedding ring, and a hundred
such like toyes and gambols ; which when
they prevaile in the cure of diseases, it is
not for any supernaturall vertue in them,
either from God or the Divell, although
perhaps the Divell may have a collaterall
intent or worke therein, namely, to drawe
us into superstition, but by reason of the
confident perswasion which melancholike
and passionate people may have in them ;
AND POPULAR CUSTOMS.
:i05
according to the saying of Ayicen, that the
confidence of the patient in the meanes
used is oftentimes more available to cure
diseases then all other remedies whatso-
ever." Jorden's Suffocation of the
Mother, 1603., p. 24. In Boll's MS. Dis-
course of Witchcraft I find the following :
"28, Guard against devilish charms for
men or beasts. There are many sorce-
ries practised in our day, against which I
would on this occasion bear my testimony,
and do therefore seriously ask you, what
is it you mean by your observation of
times and seasons as lucky or unlucky?
What mean you by your many spells,
verses, words, so often repeated, said
fasting, or going backward.'' How mean
you to have success by carrying about with
you certain herbs, plants, and branches of
tiees? Why is it, that fearing certain
events, you do use such superstitious
means to prevent them, by laying bits of
timber at doors, carrying a Bible meerly
for a charm without any farther use of it ?
What intend ye by opposing witchcraft to
witchcraft, in such fort- that when ye sup-
Eose one to be bewitched, ye endeavour
is relief by burnings, bottles, horse-shoes
and such-like magical ceremonies? How
think ye to have secrets revealed unto you,
your doubts resolved, and your minds in-
formed, by turning a sieve or a key? or
to discover by basons and glasses how
you shall be related before you die? Or
do you think to escape the guilt of sorcery,
who let your Bible fall open on purpose
to determine what the state of your
souls is, by the first word ye light
upon?"
Gay, in his "Pastorals," mentions the
superstitious sowing of hempseed :
" At eve last Midsummer no sleep I
sought.
But to the field a bag of hempseed
brought ;
— I scatter' d round the seed on every side,
And three times in a trembling accent
cried,
' This hemp-seed with my virgin hand
I sow ,
Who shall my true love be, the crop
shall mow ;
I straight look'd back, and, if my eyes
speak truth.
With his keen scythe behind me came
the youth.
' With my sharp heel I three times mark
the ground.
And turn me thrice around, around,
around.' "
Chaucer, in Troilus and Cresseide,
writes :
" But canst thou playinraket to and fro.
Nettle in, docke out, now this, now that^
Pandare — "
It appears from a communication to
"Notes and Queries," that friction with
a dock-leaf was then (as it is still) held in
Northumberland to be a specific for the
sting of a nettle. The charm to be re-
peated, while the rubbing process is pro-
ceeding, is :
" Nettle in, dock out.
Dock in, nettle out,
Nettle in, dock out.
Dock rub nettle out."
First Series, 111, 133. The remedy is men-
tioned by Kraunce in the Third Part of the
Countess of Pembroke's Yvyohurch, 1592.
The subsequent charms were found by Mr.
Brand in his Physical MS. of 1475 :
"A Charme to staunch Blood.
Jesus that was in Bethleem born, and
baptyzed was in the flumen Jordane, as
stente the water at hys comyng, so stente
the blood of thys Man N. thy servvaunt,
thorw the vertu of thy holy Name — Jesu
— and of thy Cosyn swete St. Jon. And
sey thys charme fyve tymes with fyve
Pater Nosters, in the worschep of the fyve
woundys."
"For Fever.
Wryt thys wordys on a lorell lef >5«
Ysmael »i< Ysmael i^ adjuro vos per
Angelum ut soporetur iste Homo N. and
ley thys lef under hys head that he wete
not therof, and let hym ete Letuse oft and
drynk Ip'e seed smal grounden in a morter
and temper yt with ale."
'■ A Charme to draw out Tren de Quarell.
Longius Miles Ebreus percussit latus
Domini nostri Jesu Christi ; Sanguis exuit
etiam latus ; ad se traxit lancea >i< tetra-
gramaton »J< Messyas >J« Sother Emanuel
>i« Saboath ►Ji Adonay ^ TJnde sicut
verba ista fuerunt verba Christi, sic exeat
ferrum istud sive quarellum ab isto
Christiauo. Amen. And sey thys charme
five tymes in the worschip of the fyve
woundys of Christ.'
See also the Charms in Harl. MS.
fol. 215 verso. Whitford, in his
Work for Householders, 1530, observes :
' ' The charmer is a good ma or a
good woma & taketh here a pece of whyte
breed/ & sayth ouer that breed nothynge
but onely y» Pat. nr. & maketh a crosse
vpon y^ breed / whiche thynges ben all
good/ than doth he nothynge els but lay
y« pece of breed vnto ye tothe yt aketh or
vnto ony other sore / turnynge y^ crosse
vnto yo sore or dysease / & so is y« persone
healed." The writer calls this practice
"euyll &dapnable." Ed. 1533, sign. C.
2 verso. In Bale's "Interlude concerning
Nature Moses, and Christ," 1538, idola-
try is described with the following quali-
ties : —
io6
NATIONAL FAITHS
Mennes fortunes she can tell;
She can by sayenge her Ave Marye,
And by other charmes of sorcerye,
Ease men of the toth ake by and bye
Yea, and fatche the Devyll from Hell.
And the same personage says :
With holy oyle and Water
I can so cloyno and clatter, ■
That I can at the latter
Many sutelties contryve :
I can worke wyles in battell,
If I but ones do spattle
I can make come and cattle
That they shall never thryve.
******
When ale is in the fat.
If the bruar please me nat
The cast shall fall down flat
And never have any strength :
No man shall tonne nor bake
Nor meate in season make
If I agaynst him take
But lose his labour at length.
******
Theyr wells I can up drye,
Cause trees and heroes to dye
And slee all pulterye
Whereas men doth me move :
I can make stoles to daunce
And earthen pottes to praunce,
That none shall them enhaunce,
And I do but cast my glove.
I have charmes for the ploughe.
And also for tne cowghe
She shall gyve mylke ynowghe
So long as ! am pleased :
Apace the myll shall go
So shall the credle do
And the musterde querne also
No man therwyth dyseased.
— Edit. 1562, sign. C 1-2. These specifics
appear to partake, like others mentioned
above under Burlesque, of a semi-serious
character. Lord Northampton inquires :
" What godly reason can any man alyve
alledge why Mother Joane of Stowe,
speaking these wordes, and neyther more
nor lesse.
Our Lord was the first Man,
That ever thorne prick'd upon :
It never blysted nor it never belted,
And I pray God, nor this not may.
should cure either boasts, or men and
women from diseases?" Befensative, 1583,
sign. O04. Buttes, in his Dyetts Dry
jyinner, 1599, asserts that "If one eate
three small pomegranate flowers (they
say) for an ivhole yeare he shall be safe
from all maner of eye-sore." And
that "It hath bene and yet is a thing
which superstition hath beleeued, that
the body anoynted with the iuyce of cich-
ory is very availeable to obtaine the
fauour of great persons." King James
enumerates ' Such kinde of charmes
as commonly daft wives use for healing
forspoken goods" (by goods he means here
cattle) "for preserving them from eviU
eyes, by knitting roun trees, or sundne
kind of herbes, to the haire or tailes of the
goodes, by curing the- worme, by stem-
ming of blood : by healing of horse crookes,
by turning of the riddle ; or by doing ot
such like innumerable things by words,
without applying anything meete to the
Eart offended, as mediciners doe : or else
y staying married folkes to have natur-
ally adoe with other, by knitting so many
knots upon a point at the time of their
marriage." Demonology, p. 100. Cam-
den tells us that "'to prevent kites from
stealing their chicken, they hang up in
the house the shells in which the chickens
were" hatched." Gough's edit. 1789, iii.,
659. Lambarde. speaking of Kemsing,
Kent, tells us that the farmers of that
neighbourhood used to offer corn to the
image of Edith, daughter of King Edgar,
and Prioress of Wilton in Wiltshire, to
protect their crops from mildew and other
mishaps, and that the priest would take
a handful of the quantity (keeping the
rest himself, says Lambarde), sprinkle it
with holy water, mumble a few words of
conjuration over it, and then deliver it to
the bringer to mingle with the whole har-
vest, to which it was supposed and pre-
tended to communicate a sort of sanctity.
Peramhulation of Kent, 1570, ed. 1826,
p . 457-8. Sir Thomas Browne mentions a
rural charm against dodder, tetter, and
strangling weeds, by placing a chalked
tile at the four corners, and one in the
middle of the fields, which though ridi-
culous in the intention, was rational in
the contrivance, and a good way to diffuse
the magic through all parts of the area
Quincunx Artificially Considered, p. 111.
I do not recollect to have seen the follow-
ing mentioned among restoratives ex-
cept in one of Webster's plays, Lao-
damia, in a mock-epistle to Protesi-
laus, says that when she faints ,
"Under my nose they burn a feather.
And old shoes too with other leather,
— Ovidius Exulans, 1673, v. 51. The fol-
lowing rural charms are found in Her-
rick :
"This I'le tell ye by the way.
Maidens, when ye leavens lay,
Crosse your dow, and your dispatch
Will be better for your batch."
" In the morning when ye rise,
Wash your hands and cleanse your eyes.
Next be sure ye have a care
To disperse the water farre
For as farre as that doth light
So farre keeps the evil spright."
AND POPULAR CUSTOMS.
107
"If ye feare to be uffriglited,
When ye are (by chance) benighted :
In your pocket, for a trust
Carrie nothing but a crust :
For that holie piece of bread
Charmes the danger and the diead.''
Some other metrical charms noticed by
Tepys in his Diary, under Dec. 31, 1664-5,
may here be introduced :
" Unto the Vii-gin Mary our Saviour
was born,
And on his head he wore the crown of
thorn ;
If you believe this true and mind it
well,
This hurt will never fester, nor yet
swell."
The following one is for a scald or burn :
"There came three angels out of the
west,
One brought fire and two brought frost :
Out fire, and in frost.
In the name of Father, Son, and Holy
Ghost."
" Christ was of a virgin born.
And he was pricked by a thorn ;
And it did neither bell nor swell.
As I trust in Jesus this never will."
Jn "Trinum Magicum," p. 169, it is said :
" Herbam Urticani tenens in manu cum
jnillefolio, securus est ab omni metu, et
ab omni phantasmate."
Shaw gives the following account, from
personal observation, of some physical
charms used in his time in Moray. In
hectic and consumptive diseases they
pared the nails of the fingers and toes of
the patient, put these parings into a rag
■cut from his clothes, then waved their
hand with the rag thrice round his head,
■crying Dcas soil, after which they buried
"the rag in some unknown place. Pliny,
in his " Natural History," mentions it as
practised by the magicians or Druids of
his time. When a contagious disease en-
tered among the cattle, the fire was ex-
tinguished in some villages round ; then
they forced fire with a wheel or by rub-
bing a piece of dry wood upon another,
and therewith burned iuniper in the stalls
of the cattle, that the smoke might purify
the air about them: they likewise boiled
juniper in water, which they sprinkled
upon the cattle ; this done, the fires in the
houses were rekindled from the forced
fire. It was, no doubt, a Druid custom.
Hist, of Moray p. 248. Coles says: "It
;is said that if a handfull of arsmart be put
under the saddle, upon a tired horse's
back, it will make him travaile fresh and
lustily : If a footman take mugwort and
put into his shoes in the morning, he may
goe forty miles before noon and not be
weary. The seed of fleabane (says he)
:strewed between the sheets causeth chas-
tity. If one that hath eaten comin doe
but breathe on a painted face, the colour
will vanish away straight. The seeds of
docks tyed to the left arme of a woman
do helpe barrenesso. All kinde of docks
have this property, that what flesh, or
meat, is sod therewith, though it be never
so old, hard, or tough, it will become ten-
der and meet to be eaten. Calamint will
recover stinking meat, if it be laid amongst
it whilst it is raw. The often smelling to
basil breedeth a scorpion in the brain.
That the root of male-piony dryed, tied
to the neck, doth help the incubus, which
we call the mare. That if maids will take
wild tansey, and lay it to soake in butter-
milke nine days, and wash their faces
therewith, it will make them look very
faire " (^-'a belief, which is also held in
respect to May dew, as elsewhere stated).
Intro, to the Knowledae of Plants, 1656,
p 68. " Dew cakes with honey were
given to those who entered Tropho-
nius' Cave, to free them from any
mischiefs from the phantoms which
should appear. Loier's Treatise of
Spectres, 1605, p. 136. Bulbianus says,
that \There Purslain is laid in the bed,
those in it will not be distuibed by anv
vision that night. A diamond fastened
to the left arm, so as to touch the skin,
prevents all nocturnal fears To expel
phantoms and rid people of folly, take the
precious stone chrysolite, set it in gold,
and let them weare it about em." Ostanes
the magician prescribed the dipping of
our feet in the morning in human urine
as a preservative against charms. War-
ner, speaking of the old register of
Christ Church, Hants, tells us that
it contains some curious receipts of
the seventeenth century in certain cases
of indisposition, which his delicacy, how-
ever, forbad him to make pubhc. Hamo-
shire, 1795, 111, 131.
Mungo Park observes in his Travels
in the interior of Africa that white
chicken tied by the leg to a branch
of a particular tree was thought by
the people there to secure a prosper-
ous issue to one's journey. ' Homer
relates how Autolycus's sons staunched
Ulysses's blood, flowing from a wound he
received in hunting a wild boar, by a
charm ; the same is observed by Pliny, who
adds farther that 'sic Theophrastus ischi-
diacos sanari, Cato prodidit luxatis mem-
bris carmen auxiliari, Marcus Varro pod
agris ' : it was reported by Theophrastus,
that the hip-gout was cured in the same
manner ; by Cato, that a charm would re-
lieve any member out of joint ; and by
Marcus Varro, that it would cure the
gout in the feet. Chiron in Pindar is
said to use the same remedy in some dis-
tempers, but not in all." — Potter's Greek
.intiq. i., 355. Grose observes that " Cer-
tain herbs, stones, and other substances.
io8
NATIONAL FAITHS
as also particular words written on parch-
ment, as a charm, have the property of
preserving men from wounds in the midst
of a battle or engagement. This was so
universally credited, that an oath was
administered to persons going to fight a
legal duel, ' that they had no charm, ne
herb of virtue.' The power or rendering
themselves invulnerable is still believed by
the Germans : it is performed by divers
charms and ceremonies : and so firm is
their belief of its efiicacy, that they will
rather attribute any hurt they may re-
ceive, after its performance, to some omis-
sion in the performance, than defect in its
virtue."
In the "Daily Telegraph" news-
paper for December 11th, 1867, occurs
this extraordinary piece of intelligence :
" On the 9th inst., before the magistrates
at Plymouth, a respectably dressed woman
named Mary Catharine Murray, and who
is about fifty years of age, was charged,
under a warrant, with having ' unlaw-
fully used certain subtle means and de-
vices, to wit by a piece of parchment called
a charm, and other subtle means to de-
ceive and impose on one of her Majesty's
subjects named Thomas Rendle.' The
story told by Rendle, who is a poor farm
labourer, living at Modbury is to the fol-
lowing effect : His wife, who is sixty-two
years old, was taken ill about five months
ago. He thought she was ' ill-wished,'
and a nephew of his recommended him to
go_ to the prisoner, as he was sure she,
being wise, could cure the old woman.
Rendle went to the prisoner's house in
Plymouth on the 7th of August. She
asked him what he was come for and he
said, ' Peoole tell me that my wife is ill-
wished.' Prisoner asked him his age, and
he told her 69. She opened a large book —
her in two or three weeks, provided he
him if he came for himself or any other
person. He said he hod come for his wife.
She asked him his wife's age, and he said
62 next January. She said she could cure
her in two or three weeks, provided he
paid her one guinea to begin with. Pri-
soner said his wife had to go and see the
planets, and would have to go into the
churchyard and gather some herbs for
twenty-one nights. She promised to send
some medicine, and took down his address,
and he then left. The following letter
was sent to him about a week after : ' Sir
and Madam— I find that it will be need-
ful for you to have some powders to use,
and a packet to wear. I have sent for the
articles to make the powders. They will
cost me Is. each powder, and you will need
to use two a day for three weeks. That
will make 42 in the whole, and the packet,
or the skin which makes the packet, will
cost me 21s. That will last you as long
as you live, if it should be 80 years longer.
The things I bought for you cost mo 6b.,
and that will make £3 9s. You must have
the things, and I should not send to you,
but I am out of money, and the articles
will be waiting at the station for me on
Friday, so if you will remit me the money
by the return of post, I will send it to
you on Saturday, as you must put it on on
Sunday, and also begin to use the pow-
ders on that day. Be sure you do not
fail to send me an answer by return of
post, and believe me to remain yours truly,
M. C. MuBKAT.' His wife had to take the
medicine in a glass in the morning and
evening. The packets of powder were to
be burnt in the fire, one in the morning
and the other in the evening. His wife
took all the medicine, and she was at pre-
sent worse. About two months afterwards
the prisoner came to his house. She had
a glass of water, and he saw some shadows
in the water, and at her bidding his wife
took up a poker and smashed the glass.
The prisoner said she had seen a man and
woman in the water, and the woman was
the worst. She gave them a piece of
parchment, on which were figures of the
planets and extracts from foreign lan-
guages ; this his wife was to wear. The
prisoner then felt his wife's pulse. Alto-
gether he paid the prisoner £4 10s. The
prisoner acknowledged that what Rendle
said was all true. He had thirty-one
bottles of herbal mixture, at 3s. per
bottle. She assured the magistrates that
she believed in what they were pleased to
call superstition. Rendle's niece said she
had frequently seen the prisoner for the
purpose of returning empty bottles, and
also to get medicine. The prisoner had
given her mother-in-law some powders to
burn in her own room, which the prisoner
said would do her good. The prisoner told
her that her mother-in-law was ill-wished,
and afterwards said she was bewitched.
Her mother-in-law had had the parish doc-
tor at Modbury attending her. The
Mayor : Is the money paid to the prisoner
the scrapings this old man has got to-
gether? Witness : Yes, sir; he has 10s. a
week. The prisoner ordered the 91st
Psalm to be read when the last powder
packet was sent. The person that burnt
the powder was to read the Psalm. The
prisoner generally sent two packets at a
time with the bottles. The prisoner denied
saying anything about the Psalms, or
about the woman being bewitched. The
Eowders sent were for her to smell. She
ad cured Mr. Rendle's niece of paralysis.
A Magistrate : Was there any charm in
that case? — Prisoner: No, sir. After a
short deliberation, the Mayor said, that
as the prisoner had only just been appre-
hended, the Bench thought it right not
to deal with the case then, and thereforei
would remand her until Thursday next.
AND POPULAR CUSTOMS.
log
Bail was refused." Such examples of ig-
norance in the latter half of the nine-
teenth century seem to shew that the time
has come for initiating a general system
of lay-education among the people. The
subject of charms is one on which several
volumes might be written. The nine
series of "Notes and Queries" already
completed contain a vast assemblage of
material and illustration ; and every week
adds to the store. Fortunately, the ex-
cellent indexes supplied to that useful
periodical render it worse than superflu-
ous to transplant hither more than occa-
sional passages. In the " Saxon Leech-
and Nursery Tales," 1849, and from Haz-
litt's Proverbs, 1882.
Chase. — A point at the game of ten-
nis beyond that struck by the adversary.
Halliwell in v.
Chasing the Cheese.— At Bird-
lip, near Cheltenham, there is an ancient
anniversary observance so termed. Its
origin is not known, but it may be sug-
gested that it has some consanguinity with
an episode or traditional incident nar-
rated^ in the Gothamite Tales, attributed
to Andrew Borde, where the fourth story
deals with a man of Gotham, who went to
Nottingham to sell cheese, and, descending
CHESS-PLAYING.
{From an ancient J/S.)
doms, and Wart Cunning, and Starcraft,"
edited by Mr. Cockayne, is a mass of mat-
ter on this subject. There are some curious
charms in the " Mountebank's Masue,"
edited for the Shakespear Society, 1848,
and in "Lancashire Folk-Lore," 1867.
See several curious charms against thieves
in Scot's Discovery of Witchcraft, b. ii. c.
17, and particularly St. Aldelbert's curse
against them. That celebrated curse in
Tristram Shandy, which is an original one,
still remaining in Rochester Cathedral, is
nothing to this, which is perhaps the most
complete of its kind. Some additions to
this section might easily have been intro-
duced from Halliwell's "Popular Rhymes
the hill to Nottingham-bridge, one of his
cheeses fell out of the cart, and rolled
down the hill. Whereupon, seeing that
they could run alone, he let loose all the
others, charging them to meet him in the
market place. But when he found they
were not there, all having strayed or been
taken, he took horse, and rode toward
York, whither he conceived that they
might have gone. Hazlitt's Old English
Jest Books, 1864, iii., 6-7.
Chatelaine. — An article of use and
ornament originating with the medijeval
chatelaine or lady of the chateau. " An
old marchant had hanging at his girdle, a
pouch, a spectacle-case, a punniard, a pen
no
NATIONAL FAITHS
and inckhorne, and a hand-kertcher, with
many other trinkets besides : which a
merry companion seeing, said, it was like
a haberdashers shop of small wares." —
Copley's Wits, Fits, and Fancies, 1595. In
Erondel's "French Garden," 1605, in a
dialogue describing a lady's dress, the mis-
tress thus addresses her waiting woman :
" Give me my girdle, and see that all the
furniture be at it : looke if my cizers, the
pincers, the pen-knife, the knife to close
fetters, with the bodkin, the ear-picker,
and the seale be in the case : where is my
purse to weare upon my gowne," &c. In
I'ield's "A Woman's a Weather-cocke'? act
V. so. 1, Bellafront is introduced with a
knife hanging at her girdle, with which
she threatens to stab herself if her father
forces her to marry any other than Scud-
more. This seems to have been a fore-
runner of the modern chatelaines, which
some years ago were so favourite an article
of ornament among our country-women,
and were made receptacles for trinkets,
keys, scissors, &c. Mr. Brand had an old
print of a female foreigner entitled
" Forma Pallii Mulieris Clevensis euntis
ad forum," in which are delineated, as
hanging from her girdle, her purse, her
keys, and two sheathed knives.
Cheek. — Melton observes that " when
the left cheek burnes, it is a signe some-
body talks well of you ; but if the right
cheek burnes, it is a sign of ill." Astro-
logaster, 1C20, p. 45. In a later writer we
read : " That you shou'd think to deceive
me ! Why all the while I was last in
your company, my heart beat all on that
side you stood, and my cheek next you
burnt and glow'd." Ravenscroft's Can-
terbury Guests, p. 20.
Cheesecake. — By the following
passage in Feme's " Glory of Generosi-
tie," p. 71, it should seem that cheese-
cakes composed a principal dainty at the
feast of sheep-shearing. "Well vor your
paines (if you come to our sheep-shearing
veast) bum vaith yous taste of our cheese
cake." This is put into the mouth of
Columell the Ploughman.
Cherry Fair, — Cherry-fairs were
often formerly, and may be still indeed,
held in the cherry orchards ; they were
scenes of considerable licence. There are
not many allusions to them in old writers
or records ; but in the story of " How the
Wise Man Taught His Son," the transi-
tory nature of man's life is not inele-
gantly likened to one of these scenes of
temporary bustle and gaiety :
" And so, sone, thys worldys wele
Hyt fayrth but as a chery fayre."
And the same simile occurs in one of Hoc-
clove's pieces. See Dyce's Skelton, ii.,
85, and Fairs, infra.
Cherry Pit. — Cherry Pit is a play
wherein they pitch cherry-stones into ar
little hole. It is noticed in Herrick's
" Hesperides," 1648. But the earliest
allusion to the sport is probably that found
in the interlude of " The Worlde and the
Chylde," 1522 :
" I can play at the chery pytte,
And I can wystell you a fytte,
Syres, in a whylowe ryne.' "
It is also mentioned by Skelton in
" Speke Parot," written about the same
time.
Chess. — ^This was a British or Welsh
game, and is mentioned in the Triads.
The board, on which it was played, was
called the tawlhwrd, and one of these was
held to be an essential feature in every
gentleman's establishment. Chess-boards,
were made of wood, bone, or even ivory,
the last being valued at three cows or
sixty pence. Chess was also a favourite
game in mediaeval Italy and elsewhere
abroad.
Chester. — King, speaking of the in-
habitants of Chester, says, "touching their
housekeeping, it is bountiful and compar-
able with any other shire in the realm :
and that is to be seen at their weddings
and burials, but chiefly at their wakes,
which they yearly hold (although it be of
late years well laid down)." \'ale Hoyal
of England, 20. In the same work there is
an account that, at the City of Chester in
the year 1533, "the ofierings of ball and
foot-balls were put down, and the silver
bell offered to the Maior on Shrove Tues-
day." Vale Boyal, p. 94. King notes:
" Anno 1575. This year Sir John Savage,
maior, caused the Popish plays of Chester
to be played the Sunday, Munday, Tues-
day, and Wednesday after Mid-somer-
Day, in contempt of an inhibition, and the
Primat's Letters from York and from the
Earl of Huntingdon." Vale-Boyal, 1656,
p. 88. "Anno 1563, upon the Sunday
after Midsummer Day the History of
Eneas and Queen Dido was play'd in the
Roods Eye ; and were set out by one
William Croston, gent, and one Mr. Man,
on which triumph there was made two
forts and shipping on the water, besides
many horsemen well armed and ap-
pointed." Collier's Annals of the Stage,
1831, 1., 168, et seqq. We farther learn
that Henry Hardware, Esq., mayor of
Chester in 1599, "for his time, altered
many antient customs, as the shooting for
the sheriff's breakfast ; the going of the
giants at Midsommer, &c., and would not
suffer any playes, bear-baits, or bull-bait."
Vale Boyal, 1656, p. 208. Pennant tells
us of the place without the walls called the
Rood Eye, where the lusty youth in former
days exercised themselves m manly sports
of the age ; in archery, running, leaping.
AND POPULAR CUSTOMS.
Ill
and wrestling ; in mock fights and gallant
and romantic triumphs. A standard was
the prize of emulation, which was won in
1578 by Sheriff Montford on Shrove-Tues-
day.
Childbirth. — In "A short Descrip-
tion of Antichrist," &c., 1554, is this pas-
sage : " I note all their Popishe traditions
of confirmacion of yonge children wth oyn-
ting of oyle and creame, and with a ragge
knitte aboute the necke of tho yonge
babe," &c. This was the hallowed sheet.
Bulwer remarks that ' ' There is a tradi-
tion our midwives have concerning chil-
dren borne open-handed, that such will
prove of a bountiful disposition and frank-
handed." The following occurs in the
second part of Dekkor's " Honest Whore,"
1630 : "I am the most wretched fellow :
sure some left-handed priest christened me
I am so unlucky." Coles says : " It hath
been observed, that if a woman with childe
eate quinces much, and coriander seed (the
nature of both which is to represse and
stay vapours that ascend to the braine) it
will make the child ingenious : and, if the
mother eate much onyons, or beanes, or
such vapourous food, it endangereth the
childe to become lunaticke, or of imper-
fect memory. Boemus relates, that in
Darien in America the women eate an
herb when they are great with childe,
which makes them bring forth withoute
paine." Introduction to the. Knowledge of
Plants, 69. Misson says : "The custom here
is not to make great feasts at the birth of
their children. They drink a glass of wine
and eat a bit of a certain cake, which is
seldom made but upon these occasions."
Travels, translated by Ozell, p. 35,
It was a belief in Angus that, if
a child was put from the breast in tho
moon's wane, it would decay so long as
the orb continued to decrease. These
superstitions were generally diffused, and
seem to have been entertained by the Soots
in common with the Swedes, where the
same ideas prevailed ; nor can it be said
that such notions are yet, or will for many
a long day, be thoroughly rooted out. The
following Scotish modern superstitions re-
specting new-born children are enume-
rated by Eosse in the Fortunate Shep-
herdess, 1778:
" Gryte was the care, and tut'ry that
was ha'en,
Baith night and day about the bony
Weeane,
The Jizzen-bed wi' rantry leaves was
sain'd,
And sik like things as the auld Grannies
kend,
Jeans paps wi' sa't and water washen
clean,
Eeed that her milk get wrang, fan it was
green.
Neist the first hippen to the green was
flung.
And thereat seeful words baith said andi
sung.
A clear brunt coal wi' the het tongs was.
ta'en
Frae out the Ingle-mids fu' clear and
clean.
And throw the corsy-belly letten fa.
For fear the weeane should be ta'en
awa ;
Dowing and growing, was the daily
pray'r.
And Nory was brought up wi' unco.
care."
Under "Natal or Natalitious Gifts,"
Blount observes that " among the Gre-
cians, the fifth day after the child's birth,
the neighbours sent in gifts, or small
tokens ; from which custom, that among
Christians of the godfathers sending gifts
to the baptized infant, is thought to have
flowed : and that also of the neighbours
sending gifts to the mother of it,
as is still used in North Wales."
It is very observable here, that there was
a feast at Athens, kept by private fami-
lies, called Amphidromia, on the fifth day
after the birth of the child, when it was
the custom for the gossips to run round
the fire with the infant in their arms, and
then, having delivered it to the nurse,
they were entertained with feasting and
dancing. Several French (or foreign)
customs of child-birth are noticed in the
" Traite des Superstitions" of M. Thiers,
vol. i. p. 320-34.
Childermass, or Holy Inno-
cents' Day.— (December 26th.) This,
day is of most unlucky omen. None^
ever marries on a Childermas Day.
It appears from the " Fasten Letters,"
that the Coronation of Edward IV.
was put off till the Monday, because^
the preceding Sunday was Childermas
Day. Forby, in his " Vocabulary,""
1830, says that the day on which this festi-
val falls was reckoned unlucky for the-
commencement of any work or task. In
the " Spectator," No. 7, we learn that the-
same notion of the weekly recurrence of
this unlucky day was entertained at that
tirne. The word itself is genuine Saxon,
childe masse dag.
Childirmas - dai, in Wicklif's time.
Childery-masse in Rob. Glouc. — "Gent.
Mag." Jan. 1799. In the statutes
of the Collegiate Church of St. Mary Ot-
tery, founded in 1337. is a direction, that
none of the singing boys shall be suffered
to proceed beyond the boundaries of the
parish on Innocents' Day. It is certainly
curious that in 1278 Archbishop Peckham
issued an injunction to restrain the per-
formance of service by little girls (par-
vulm) on this festival at Godstow nunnery.
Processions of children on this day
112
NATIONAL FAITHS
were forbidden by the proclamation of
July 22nd, 1540. A curious Latin
play or mystery on the Slaughter
of the Innocents, and the flight into
Egypt of Joseph and Mary, with the In-
fant Jesus, is termed Interfectio Puer-
orum, and strangely exhibits the primitive
mediseval literalism in dealing with these
subjects, in common with those English
productions, with which readers are more
familiar. Bourne tells us, chap, xviii.
that " according to the monks it was very
unlucky to begin any work on Childermas
Day : and whatsoever day that falls on,
whether on the Monday, Tuesday, or any
other, nothing must be begun on that day
through the year." Gregory observes that
" It hath been a custom, and yet is else-
where, to whip the children upon Inno-
cents Day morning, that the memory of
Herod's murder of the Innocents might
stick the closer, and in a moderate pro-
portion to act over the crueltie again in
kinde." Gregorii Posthuma, 1649. See
Cotgarve's "Diet." and the " Dictionn.
de Furetiere."
Strype, under 1582, mentions a riot
in Fmsbury, about Christmas holi-
days, " by some loose young men of the
Inns of Chancery, one of whom, named
Light, was especially indicted for singing
in the church, upon Childermas Day, Fal-
lantida dilli, &o. — an idle loose song then
used." In "Sir John Oldcastle," 1600,
,aot ii. sc. 2, Murley objects to the rendez-
vous of the Wickliff ites on a Friday : —
" Friday, quoth' a, a dismal day; Childer-
mas Day this year was Friday." Melton,
in his " Astrologaster," 1620, p. 45, in-
forms us it was formerly an article in the
■creed of popular superstition, that it was
not lucky to put on a new suit, pare one's
nails, or begin any thing on a Childermas
Day.
Dufresne, in a note to Clement
Marot's cxxxvth Epigram, observes, that
-on Innocents' Day there used to be a cus-
tom of slapping on the hinder parts any
young folks who were surprised in bed on
that morning, and occasionally it pro-
ceeded further. But this practice had even
then fallen into disuse. The following is
the passage in Dufresne: — " Innocentes.
Allusion a un usage pratique lors en
France, oil les jeunes personnes qu'on pou-
voit surprendre au lit le jour des Inno-
cens, recevoient sur le derriere quelques
■claques, & quelque fois un peu plus, quand
les sujet en valoient la peine. Cela ne se
pratique plus aujourd'hui : nous sommes
bien plus sages & plus reserves que nos
peres." Douce cites a passage from Le
Voyageur a Paris, to show that an odd
-species of burlesque was performed on this
festival by some of the religious orders.
Naogeorgus, in his Fourth Book, devotes
some space to this festival. See Boy-
Bishop. , , _
Children.— In John Bale's " Come-
dye concernynge thre Lawes of Nature,
Moses, and Christ," 1538, Idolatry says :
" Yea, but now ych am a she
And a good mydwyfe perde,
Yonge chyldren can I charme.
With whysperynges and whysshynges.
With crossynges and with kyssynges.
With blasynges and with blessynges,
That spretes do them no harme."
In Scotland (Edinburgh) a piece of silver,
an egg, and some bread presented to a
child on entering a house for the first time,
are supposed to bring luck. Hutchinson
tells us that children in Northumberland^
when first sent abroad in the arms of the
nurse to visit a neighbour, are presented
with an egg, salt, and fine bread. Nortli-
umberland, ii., 4 and 13. He observes
that " the egg was a sacred emblem, and
seems a gift well adapted to infancy."
Comp. Cakes and Salt. Herrick names a
crust of holy bread laid under the head of
a sleeping child as a charm against hags,
and a knife placed near the child's heart
with the point upward as a charm against
peril in general. Among superstitions
relating to children, the following is
cited by Bourne from Bingham, on
St. Austin: — "If when two friends
are talking together, a stone, or a
dog, or a child, happens to come between
them, they tread the stone to pieces, as
the divider of their friendship, and this
is tolerable in comparison of beating an
innocent child that comes between them.
But it is more pleasant that sometimes the
child's quarrel is revenged by the dogs :
for many times they are so superstitious
as to dare to beat the dog that comes be-
tween them, who turning again upon him
that smites him, sends him from seeking a
vain remedy, to seek a real physician in-
deed." Antiq. Vulg. ch. xii. Lupton
says : " a piece of a child's navell string,
born in a ring, is good against the falling
sickness, the pains in the head, and the
coUick." Notable Things, ed. 1660, p. 92.
There is a singular custom prevailing in
the country of the Lesgins, one of the
seventeen Tartarian nations. "When-
ever the Usmei, or chief, has a son, he is
carried round from village to village,
and alternately suckled by every woman
who has a child at her breast, till
he is weaned. This custom by establish-
ing a kind of brotherhood between the
prince and his subjects, singularly endears
them to each other." European Maga-
zine, June, 1801, p. 408. .See, for a singular
notion about children's bread and butter,
Petri Mohnsei " Vates " p. 154. Compare
Bede's Well, Caul, Child-Birth, and Ly-
ing-In.
AND POPULAR CUSTOMS.
113
Children's Games. — The essayist
in the " Gentleman's Magazine " for Feb-
ruary, 1738, says, that before the troubles,
"cross-purposes was the game played at
by children of all parties. Upon the death
of Charles I. the ridicule of the times
turned against monarchy ; which during
the Commonwealth was burlesqued by
€very child in Great Britain, who
set himself up in mock majesty,
and played at Questions and Com-
mands ; as for instance, King I am,
says one boy ; another answers, I am
your man ; then his Majesty demands,
what service he will do him ; to which the
obsequious courtier replies^ the best and
worst, and all I can. During all Oliver's
time, the chief diversion was, the Parson
hath Lost his Fudling Cap : which needs
no explanation. At the Restoration suc-
ceeded Love-Games, as I love my love with
an A : a flower and a lady ; and I am a
lusty wooer — changed in the latter end of
this reign, as well as all King James Ild.'s,
to ' I am come to torment you.' At the
Revolution, when all people recovered
their liberty, the children played promis-
cuously at what game they liked best— the
most favourite one, however, was Puss in
the Corner. Every body knows that in
this play, four boys or girls post them-
selves at the four corners of a room, and a
fifth in the middle, who keeps himself upon
the watch to slip into one of the corner
places, whilst the present possessors are
endeavouring to supplant one another.
This was intended to ridicule the scram-
bling for places — too much in fashion
amongst tne children of England, both
spiritual and temporal."
Chin, The. — He was, says Forby, in
his "Vocabulary of East Anglia, 1830,"
"a sort of imp which inhabits the chim-
neys of nurseries, and is sometimes called
down to take away naughty children."
Chincoug^h. — There is a belief in
Cheshire that, if a toad is held for a
moment within the mouth of the patient,
it is apt to catch the disease, and so cure
the person suffering from it. A corres-
pondent of " Notes and Queries" speaks
of a case, in which such a phenomenon
actually occurred ; but the experiment is
one which would not be very willingly
tried. Roasted mice were formerly held
in Norfolk a sure remedy for this com-
plaint ; nor is it certain that the belief is
extinct even now. A poor woman's son
once found himself greatly relieved after
eating three roast mice ! A superstition
still remains in Devonshire and Cornwall,
that any person who rides on a pye-balled
horsecan cure the chin-cough.
Chiromancy.— Agrippa, speaking of
chiromancy, says that, it "fancies seven
mountains in the palm of a man's hand,
according to the number of the seven
planets ; and by the lines which are there
to be seen, judges of the complection, con-
dition and fortune of the person ; imagin-
ing the harmonious disposition of the lines
to be, as it were, certain cselestial charac-
ters stamped upon us by God and Nature,
and which, as Job saith, God imprinted or
put in the hands of men, that so every one
might know his works ; though it be plain,
that the divine author doth not there treat
of vain chiromancy, but of the liberty of
the will." He gives a great catalogue of
names of such authors as have written on
this science falsely so called, but observes
that " none of them have been able to
make any farther progress than conjecture
and observation of experience. Now that
there is no certainty in these conjectures
and observations, is manifest from thence,
upon the will ; and about which the mas-
ters thereof of equal learning and autho-
rity do very much differ." Vanity of
Sciences, p. 101. Ferrand tells us that
' ' this art of chiromancy hath been so
strangely infected with superstitions, de-
ceit, cheating, and (if I durst say so) with
magic also, that the canonists, and of late
years Pope Sixtus Quintus, have been
constrained utterly to condemn it. So
that now no man professes publickly this
cheating art, but theeves, rogues, and beg-
garly rascals ; which are now every where
knowne by the name of Bohemians, Egyp-
tians, and Caramaras." Erotomania,
1640, p. 173. The lines in the palm of the
ha,nd, according to Indagine, are distin-
guished by formal names, such as the table
line or line of fortune, the line of life or
of the heart, the middle natural line, the
line of the liver or stomach, &c., &c., &c.,
the triangle, the quadrangle. The thumb
too, and fingers have their " Hills " given
them, from the tops of which these manual
diviners pretend that they had a pro-
spect of futurity. The reader will smile
at the name and not very delicate etymon
of it, given in this work to the little
finger. It is called the ear finger, be-
cause it is commonly used to make clean
the ears. Palmistry and Physioonomy,
trans, by F. Withers, 1656. Newton in-
quires whether the " governors of the com-
monwealth " "have suffered palmesters,
fortune-tellers, stage-players, sawce-boxes,
enterluders, puppit-players, loyterers,
vagabonds, landleapers, and such like coz-
ening makeshifts to practice their cog-
ging tricks and rogish trades, within the
circuite of their authoritie, and to deceive
the simple people with their vile forgerie
and palterie." Tryall of a Man's Ov>n
Selfe, 1602, p. 45. Mason ridicules the
vanity and frivolity of palmistry, "where
Meg's fortunes are tolde by looking on the
palmes of the hands." Anatomic of
SoTcerie, 1612, p. 90. Gaule exposes the
folly of palmistry which tells us, "that
114
NATIONAL FAITHb
the lines spreading at the bottom joynt of
the thumb, signe contentions ; the line
above the middle of the thumbe, if it meet
round about, portends a hanging destiny ;
many lines transverse upon the last joynt
of the fore-finger, note riches by heirdome ;
and right lines there, are a note of a jovial
nature ; lines in the points of the middle
finger (like a gridiron) note a melancholy
wit, and unhappy : if the signe on the little
finger be conspicuous, they note a good
witt and eloquent, but the contrary, if
obscure. Equal lines upon the first joynt
of the ring-finger, are marks of an happy
wit." Mag-Astromancer posed, p. .188.
" To strike another's palm," says Bulwer,
in his Chirologia, 1644, pp 93, 105, " is the
habit of expression of those who plight
their troth, buy, sell, covenant, &c. He
that would see the vigour of this gesture in
puris naturalibus must repair to the horse-
cirque or sheep-pens in Smithfield, where
those crafty Olympique merchants will
take you for no Chapman, unless you
strike them with good lucke and smite
them earnest in the palme."
Chrisome. — In Strype, it is said to
be enjoined that, "to avoid contention,
let the curate have the value of the chris-
ome, not under the value of 4d. and above
as they can agree, and as the state of the
parents may require." It is well known
that "Chrisome (says Blount) signifies
properlj; the white cloth, which is set by
the minister of baptism upon the head of
a child newly anointed with chrism (a kind
of hallowed ointment used by Roman
Catholics in the Sacrament of Bap-
tism and for certain other unctions,
composed of oyl and balm) after his
baptism. Now it is vulgarly taken
for the white cloth put about or
upon a child newly christened, in
token of his baptism ; wherewith the
women used to shroud the child, if dying
within the month ; otherwise it is usually
brought to church at the day of purifica-
tion." Glossographia in v. In Ship-
man's "Gossips," 1666, we read:
" Since friends are scarce, and neigh-
bours many.
Who will lend mouths, but not a penny,
I (if you grant not a supply)
Must e'en provide a chrisome pye."
In Henry V., ii., 3, Shakespear makes Fal-
staff go away, " an' it had been any
Chrisom child."
Christ-Church, Oxford.— Every
evening, at five minutes past nine, the
great bell Tom rings 101 times in comme-
moration of the number of scholars, for
which the foundation was at first erected.
Christ-Cross-row. — The alphabet,
from the practice of writing it in the
form of a cross on the horn-book or battle-
dore.
ChristeninsT-— The following order
for the christening of a prince or princess,
of England was established (or confirmed)
in the reign of Henry VII. : " — fior the
cristynynge off the prince or a prmcese,
the chirche or the chapelle dore where the
cristynynge shalbe, the dore must be-
hangid roof and sides all w' clothe of golde
and carpets well vndyre the feet ; then the-
font must be set on hight, y' the pepill
may see the oristenynge, and presse not ta
ny ; and the font must be hangid withe a
liche sele, and overlaid about w» carpets
on the greces (steps) and oy'' places ; and
the font must be hangid all about w' clothe^
of gold, and laid w'in withe small Ij^n
clothe ; and the chirche must be hangid
all about the sides w' arras ; and the highe
aucter muste be araid in the recheste wise,
well carpetted afor the aucter ; then in
the side of the chirche be sides the font
must be hangid a travers, and a feyre of
coles well brynt or they come there, withe-
fumidory cast y'in for the eyre, and a
faire chaufiure w' water basyn of silver ;
Also yt muste be ordined that the gossepes.
be neghe loggid againste the Queues de-
lyverans ; and when God sendithe tym that
the prince be borne, then the gossapes to
be redy to go w' the childe to the chirche,
and a duches to here the cusyne afore it on
her shulder on a kerchef of small reynes :
and if it be a prince, an erle to here his
trayne ; and it be a princes, a countesse
to here the trayne ; and then y' must be
born afore it to the chirche ij cc torches,
xxiiij of them about the child, and the
oy"" dele borne w' yomen afore it ; and
when yey com to the chirche, the torches
to stand alle about the fonte, as ny the
walles as they may : Then must the sar-
giant of the pantry be redy at the chirche
dore w* a towelle about his neke, w' a
faire salt sellere of gold in his hand, w*
salt y'in ; then the sergiant of the ewery
to be there w' basyn and ewere for the go-s
sepes to wesche w' ; and the sergiant of the
spicery and 2 butlers to be y'' redy w' spice
and wine, that when the prince is cris-
tenyde, the gossepes and oy' estats may
take spice and wyne, and a bischope to
crystyn the child : and when y° childe is
baptizede, all the torches to be lightide,.
and then to be born vp the highe auctere ;
and there* to be confermyde ; and then
spice and wyne to be takyne, and the void
to be hade ; and there the yefts
to be gevyne and the yefts takene,
to erles, barrens, and baronetts [ban-
nerets] ; and they have to here them
afore the child to the Queues cham-
bre dore. . . . And if it be a Prin-
cese, then the wefts to be borne of
ladys, and they to here yem to the Queue."
Antiq. Bepert, 1807, i., 305. A curious re-
presentation of the procession at the
christening of Prince Arthur, eldest son of
Henry VII., here referred to, is given from
a drawing in outline there. Grindal, writ-
AND POPULAR CUSTOMS.
115
ing from London to Henry BuUinger,
Feb. 8, 1567, says: "Her (Mary's) eldest
son was baptized in December last, after
the popish manner by some mitred pseudo-
bishop ; but two only could be found out of
the whole nobility of that kingdom, who
thought proper to be present at the chris-
tening. The rest only accompanied the
infant, both in going and returning, as
far as the door of the chapel." Zurich
Letters, Parker Soc. 1st Series, 182. It
appears to have been anciently the custom
at christening entertainments, for the
guests not only to eat as much as they
pleased, but also for the ladiesj at least, to
carry away as much as they liked in their
pockets. In Strype's Stow accounts are
given of two great christenings, in 1561
and 1562. After the first was " a splendid
banquet at home " ; and the other, we
read, "was concluded with a great ban-
quet, consisting of wafers and hypocras,
French, Gascoign, and Rhenish wines,
with great plenty, and all their servants
had a banquet in the hall with divers
dishes." Wafers and hippocras wine were
the customary refreshment served up after
the return from a christening, as appears
from the case of Alderman White's child in
1559, when the Marquis of Winchester,
Lord Treasurer, stood as one of the spon-
sors. The same entertainment was also
very usual (with other dainties) at wed-
dings about the same period. Compare
Wafers. In Brathwaite's " Whimzies,"
1631, speaking of a yealous (jealous) neigh-
bour, the author says: "Store of bisket,
wafers, and careawayes, hee bestowes at
his childs christning, yet are his cares no-
thing lessned ; he is perswaded that he may
eate his part of this babe, and never
breake his fast." At the christening en-
tertainments of many of the poorer sort of
people in the North of England (who are
so unfortunate as to provide more mouths
than they can with convenience find meat
for) great collections are oftentimes made
by the guests, such as will far more than
defray the expenses of the feast of which
they have been partaking. Moresin in-
forms us of a remarkable custom, which he
himself was an eye-witness of in Scotland.
They take, says he, on their return from
church, the newly-baptized infant, and vi-
brate it three or four times gently over a
flame, saying, and repeating it thrice,
Let the flame consume thee now or
^^Y^^-'\P<^Pai'"->, i., p. 72. Borlase
writes : The same lustration, by carrying
of fire, is performed round about women
after child-bearing, and round about chil-
dren before they are christened, as an
effectual means to preserve both the
mother and the infant from the power of
evil spirits." In the " Autobiography of
Sir John Bramston," Sir John relates how
after the death of King Edward VI. in
1553, Rose, a daughter of Sir William
Lock, in the time of her first husband,
Anthony Hickman, fled ultimately to Ant-
werp, from the persecution of Mary's gov-
ernment, they Deing Protestants. Mr.
Rnd Mrs. Hickman took two children
abroad with them, and while they re-
mained at Antwerp, she had a third, which
she caused to be baptized in the house
according to the rites of the Reformed
Church. "The fashion was," writes the
author of these memoirs," " to hange a
peece of lawne out at the window where a
child was to be baptised ; and her house
havinga two dores into two streetes, she
hunge lawne out at each doore, soe the
neighbours of each side, thinckinge the
child was caried out at the other dore, in-
quired no farther." It is customary in
the North also for the midwife, &c. to
provide two slices, one of bread and the
other of cheese, which are presented to the
first person they meet in the procession to
church at a christening. The person who
receives this homely present must, give
the child in return three different things
wishing it at the same time health and
beauty. The gentleman who informed
Brand of this, happening once to fall in
the way of such a party, and to receive
the above present, was at a loss how to
make the triple return, till he bethought
himself of laying upon the child which
was held out to him, a shilling, a half-
penny, and a pinch of snuff. When they
meet more than one person together, it is
usual to single out the nearest to the
woman that carries the child. The same
sort of practice was in vogue in Burham
and Northumberland in 1886; fruit-cake
and cheese were the articles there and then
presented. The cake was in fact a cur-
rant loaf. Antiquary, February, 1886, p.
84. In the " Statistical Account of Scot-
land," we read that the inhabitants
"would consider it as an unhappy omen,
were they by any means disappointed in
getting themselves married, or their chil-
dren baptized, on the very day which they
had previously fixed in their mind for that
purpose. Again, parish of Kilsinan, Ar-
gyleshire, we read : "There is one pernici-
ous practice that prevails much in this
parisn, which took its rise from this source,
which is, that of carrying their children
out to baptism on the first or second day
after birth. Many of them, although they
had it in their option to have their chil-
dren baptized in their own houses, by
waiting one day, prefer carrying them
seven or eight miles to church in the worst
weather in December or January, by which
folly they too often sacrifice the lives of
their infants to the phantom of supersti-
tion." Again, the minister of the parishes
of South Ronaldsay and Burray, Orkney,
says : " Within these last seven years, (i.e.
ii6
NATIONAL FAITHS
circa 1790), the minister has been twice
interrupted in administering baptism to a
female child before the male child, who
was baptized immediately after. When
the service was over, he was gravely told
he had done very wrong, for as the female
child was first baptized, she would, on her
coming to the years of discretion, most
certainly have a strong beard, and the boy
would have none." Lastly, the minister
of Logierait, Perthshire, says : "When a
child was baptized privately, it was, not
long since, customary to put the child
upon a clean basket, having a cloth pre-
viously spread over it, with bread and
cheese put into the cloth ; and thus to
move the basket three times successively
round the iron crook, which hangs over
the fire, from the roof of the house, for the
purpose of supnorting the pots when water
IS boiled, or victuals are prepared. This
might be anciently intended to counteract
the malignant arts which witches and evil
spirits were imagined to practice against
new-born infants." Grose tells us there
is a superstition that a child who does not
cry when sprinkled in baptism will not live.
He has added another idea equally well
founded, that children prematurely wise
are not long-lived, that is, rarely reach
maturity ; a notion which we find quoted
by Shakespear, and put into the mouth of
Richard III. That an unbaptized infant
cannot die, is a belief still entertaned in
Lancashire; but the authors of "Lanca-
shire Folk-Lore, " 1867, do not appear to
have been aware, that the superstiton is a
very ancient and wide-spread one, and
that this description of spirit was known
as the Latewitch. There was formerly a
custom of having sermons at christenings.
I (says Mr. Brand) had the honour of pre-
senting to the Earl of Leicester one
preached at the baptism of Theophilus
Earl of Huntingdon.
Christmas Box. — Hutchinson ob-
serves on these gifts to servants and
mechanics, for their good services in the
labouring part of the year, " The Pagana-
lia of the Romans, instituted by Servius
Tullius, were celebrated in the beginning
of the year : an altar was erected in each
village, where all persons gave money. This
was a mode originally devised for gaining
the number of inhabitants." ffisf. of
Vorthumh., ii., 20. " Denique in nostris
Ecclesiis nocte natali Parentes varia mu-
nuscula, Crepundia, Cistellas, Vestes
Vehicula, Poma, Nuces, &c. liberis suis
donant, quibus plerumque Virga additur,
ut metu castigationis eo facilius regantur.
Dantur hsec munuscula nomine S. Christi,
quem per tegulas vel fenestras illabi, vel
cum Angelis domos obire fingunt. Mos
iste similiter a Saturnalibus Gentilium de-
Ecendere videtur, in quibus Ethnicos spor-
tulas sive varia Munera ultro citroque mi-
sisse, antiquissimus patrum Tertullianus
m.eminit in lib. de Perseout. Hildebrandus,
Be Dieius Festis, 1735. See Du Gauge's
"Glossary." v. Natali. Dreohler, m his
Treatise " De Larvis," p. 30, quotes thfe
79th Canon of the General Council held
at Constantiople in 690-1, for the apparent
origin of this custom: " Quando aliqui
post Diem Natalem Christi Dei nostri re-
periuntur coquentes similam et se hano
mutud donantes, praetextu soil, honoris
secundinarum impollutse Virginis Matris,
statuimus ut deinceps nihil tale fiat a fide-
libus." These cakes, Drechler imagines,
were originally given as presents in re-
membrance of the Virgin, and other
aritcles were, in course of time, added or
substituted, the original object being kept
in view. We are told that the Christmas
Box money is derived hence. The Romish
priests had masses said for almost every
thing : if a ship went out to the Indies,
the priests had a box in her, under the
protection of some saint : and for masses,
as their cant was, to be said for them to
that saint, &c. the poor people must put
something into the priest's box, which
was not opened till the ship's return. The
mass at tnat time was called Christmas :
the box called Christmas Box, or money
gathered against that time, that masses
might be made by the priests to the saints
to forgive the people the debaucheries of
that time : and from this, servants had
the liberty to get box money, that they too
might be enabled to pay the priest for his
masses, knowing well the truth of the pro-
verb : " No Penny, No Pater Noster." —
Athenian Oracle, by Dunton, i., 360. In
the illustration of the cut to Blaxton's
"English Usurer," 1634, the author,
speaking of the usurer and swine, says :
deficient in giving ; like the Christmas
earthen boxes of apprentices, apt to take
in money, but he restores none till hee be
broken like a potters vessell into many
shares." And in Mason's " Handful of
Bssaies," 1621, signat. o 2, we find a simi-
lar thought — " like a swine he never doth
good till his death : as an apprentices box
of earth, apt he is to take all, but to re-
store none till hee be broken." The box
was evidently at one time of earthenware.
Aubrey, in hfs " Natural History of Wilt-
shire," circa 1670, speaking of a pot in
which some Roman I)enarii were found,
says : " it resembles in appearance an ap-
prentices earthen Christmas box." " One
asked a fellow, what Westminster Hall was
like. Marry, quoth the other, it is like a
butler 8 box at Christmas amongst game-
sters : for whosoeuer loseth, the box will
bee sure to be a winner." — Taylor's Wit
and Mirth, 1629.
th'are some fair gamesters use
To pay the box well, especially at In and
In,
AND POPULAR CUSTOMS.
117
Innes of Court butlers would have but a
Bad Christmas of it else."
— Cotgrave's Treasury of Wit and Lan-
guage, 1655. Gay, in his "Trivia," men-
tions this :
" Some boys are rich by birth beyond all
wants,
Belov'd by uncles, and kind, good, old
aunts ;
When time comes round, a Christmas
box they bear.
And one day makes them rich for all
the year."
In a catalogue of Presbyterian books,
I find one, with the following title,
" Christmas cordials fit for refreshing the
souls and cheering the hearts ; and more
fit for Christmas-boxes than gold or
silver."
" The Christmas box," (says the Con-
noisseur), "was formerly the bounty of
well-disposed people, who were willing to
contribute something towards rewarding
the in'dustrious, and supplying them with
necessaries. But the gift is now almost
demanded as a right, and our journeymen^
apprentices, &c., are grown so polite, that
instead of reserving their Christmas box
for its original use, their ready cash serves
them only for pocket-money; and instead
of visiting their friends and relations,
they commence the fine gentlemen of the
week." The bestowing of Christmas boxes
indeedj is one of those absurd customs of
antiquity which, till within these few years
had spread itself almost into a national
grievance. The butcher and the baker
sent their journeymen and apprentices to
levy contributions on their customers, who
were paid back again in fees to the ser-
vants of the different families. The trades-
man had, in consequence, a pretence to
lengthen out his bill, and the master and
mistress to lower the wages on account of
the vails. Presents were made by bakers
to their customers at this time in old
days : a baby of paste, or a cake with the
figure of a lamb on it ; but. although in
the formation of cakes all sorts of fantas-
tic shapes are still resorted to, and lambs
in sugar and flour are still occasionally to
be seen, the good ancient custom of giving
such things away has died out. At Wrex-
ham, in Denbighshire, the tradespeople
unanimously resolved in 1867 to give no
Christmas boxes, and to present, instead,
£35 to the local charities. Comp. Nares
and Halliwell in v. Monsieur de Valois
says that the Kings of Prance gave pre-
sents to their soldiers at this season.
Christmas Candle, the, at St.
John's Collegre, Oxford This
candle, and the socket, which was still
preserved in the Buttery, in 1813, used
formerly to be burned at Christmas in an
ancient stone socket, iipon which was en-
graved a figure of the Holy Lamb. It was
in use during the twelev days of Christmas,
and stood on the public supper board. It
was not, however, peculiar to St. John's.
In the " Country Farmers' Catechism,"
1703, occurs this passage : " She ne'er has
no fits, nor uses no cold tea, as the ' Ladies
Catechism ' says, but keeps her body in
health with working all the week, and goes
to church on Sundays : my daughter don't
look with sickly pale looks, like an unfit
Christmas candle ; they don't eat oatmeal,
lime, or ashes, for pain at their stomachs ;
they don't ride on the fellows backs before
they are twelve years old, nor lie on their
own before they are fifteen, but look as
fresh as new blown roses, with their daily
exercise, and stay still they are fit for
husbands before they have them."
Christmas Day. — This is observed
without any real authority or probability
of correctness on the 25th of December.
Christmas Day, in the primitive Church,
was always observed as the Sabbath Day,
and, like that, preceded by an eve or vigil.
Hence our present Christmas Eve.
Bourne cites an oration of Gregory Nazi-
anzen, which throws light upon the anci-
ent rites of Christmas Day. " Let us not,
says he, ' ' celebrate the feast after an
earthly, but an heavenly manner; let not
our doors be crowned ; let not dancing be
encouraged ; let not the cross-paths be
adorned, the eyes fed, nor the ears de-
lighted ; let us not feast to excess, nor be
drunk with wine." Certain coarse and
obscene usages on Christmas Eve seem to
be indicated by Barrington, where, speak-
ing of the people, he says: "They were
also, by the customs prevailing in particu-
lar districts, subject to services not only
of the most servile, but the most ludicrous
nature : ' Utpote die Nativitatis Domini
coram eo saltare, buccas cum sonitu inflare
et ventris crepitum edere." Ohserv. on
the Statutes, p. 306. Upon Wednesday,
December 22, 1647, the cryer of Canter-
bury, by the appointment of Master
Mayor, openly proclaimed that Christmas
Day, and all other superstitious festivals,
should be put down, and that a market
should be kept upon Christmas Day. See
" Canterbury Christmas ; or, a true Rela-
tion of the Insurrection in Canterbury on
Christmas Day last," 1648. An order
of Parliament, December 24, 1652, direc-
ted " that no observation shall be had of
the five and twentieth day of December,
commonly called Christmas Day; nor any
solemnity used or exercised in churches
upon that day in respect thereof." A
credible person born and brought up in a
village not far from Bury St. Edmunds,
informed Mr. Brand that, when he was a
boy, there was a rural custom there among
the youths, of "hunting owls and squirrels
on Christmas Day." Porby alludes to
this now obsolete practice in his " Vocabu-
ii8
NATIONAL FAITHS
lary of East Anglia," 1830. A correspon-
dent of "Notes and Queries" for March
22 and June 21, 1862, points out that in
some parts of the country (he was brought
up in the West Riding of Yorkshire) a
very curious superstition is connected with
Christmas and New Year's mornings. It
is that the first person who should enter
the house on those two occasions ought,
for luck, to have dark hair ; and an old
woman in his neighbourhood accounted
for the belief by saying that Judas, the
betrayer of the Saviour, had red hair, a
circumstance which engendered a deep
prejudice against that or any other light
colour ever after. But it may be said
here, as so often in relation to questions
of the kind — causa latet res ipsa notissima.
The writer observes: "All the ill-luck,
that is, the untoward circumstances of the
year, would be ascribed to the accident of
a person of light hair having been the first
to enter a dwelling on the mornings re-
ferred to. I have known instances, where
such persons, innocently presenting them-
selves, have met with anything but a
Christmas welcome. It was anciently be-
lieved that a child born on a Christmas-
day, when that day fell on a Sunday,
would be very fortunate. A MS. in the
Bodleian has this passage :
" And what chyld on that day boom be.
Of gret worscheyp schall he be."
Mr. Thomas Wright, in his "Essays,"
1846, says : " It is still an article of popu-
lar faith in Scotland, that persons born at
Christmas and on Good Friday, have more
power of communicating with spirits and
hobgoblins than other people," and quotes
Scot's " Marmion " for an illustration so
far at least as Christmas is concerned.
Christmas Eve. — It is customary
on this night with young people in the
North of England to dive for apples, or
catch at them, when stuck upon one end
of a kind of hangjing beam, at the other
extremity of which is fixed a lighted
candle, and that with their mouths only,
their hands being tied behind their backs.
Nuts and apples chiefly compose the enter-
tainment, and from the custom of flinging
the former into the fire, or cracking them
with their teeth, it has doubtless had its
vulgar name of Nutcrack Night. Little
troops of boys and girls still go about at
Newcastle-upon-Tyne, and other places in
the North of England (and in Yorkshire),
some few nights before, on Christmas-eve
night, and on that of the day itself. The
Hagmena is still preserved among them,
and they always conclude their begging
song with wishing a merry Christmas and
a happy New Year. Compare Hagmena.
In Goldsmith's time, the country folks re-
ligiously observed this nutcracking festi-
val, as he tells us in his " Vicar of Wake-
field." Stafford says, they (certain de-
luded men) ' ' make me call to mind an old
Christmas gambole, contrived with a thred
which being fastened to some beame, hath
at the nether end of it a sticke, at the one
end of which is tied a candle, and at the
other end an apple ; so that when a man
comes to bite at the apple, the candle
burnes his nose. The application is as
easy as the trick common.' Niobe, 1611,
p. 107. The catching at the apple and
candle may be called playing at something
like the ancient English game of the quin-
tain, which is now almost totally forgot-
ten. Hutchinson, somewhat fancifully
perhaps, identified this Christian usage
with the rites anciently observed in honour
of Pomona. Hist, of North., vol. ii. p.
18. Polwhele describes it in his " Old
English Gentleman, " p. 120 :
" Or catch th' elusive apple with a
bound.
As with its taper it flew whizzing
round."
Luther, in his " CoUoquia," i. 233, tells us
that " upon the eve of Christmas Day the
women run about and strike a swinish
hour (pulsant horam suillam) : if a great
hog grunts, it denotes the future husband
to be an old man, if a small one, a young
man." Naogeorgus describes the mid-
night mass on Christmas Eve, the
manner in which the priests used to
pilfer the offerings laid on the altar,
" least other should it have," and the
wooden effigv of the Son of God, which
used to be placed there likewise, that the
children of Doth sexes might dance round
it, the parents looking on, and applaud-
ing. Sir Herbert Croft informs us. that
the inhabitants of Hamburg were obliged
by custom to give their servants carp for
supper on Christmas Eve. Letter from
Germany, 1797, p. 82.
Christmas Holidays.— "If we
compare," says Prynne, " our Bacchana-
lian Christmasses and New Years Tides
with these Saturnalia and Feasts of Janus,
we shall finde such near affinitye betweene
them both in regard of time (they being
both in the end of December and on the
first of January) and in their manner of
solemnizing (both of them being spent in
revelling, epicurisme, wantonesse, idle-
nesse, dancing, drinking, stage-plaies,
masques, and carnall pompe and jollity),
that we must needes conclude the one to
be but the very ape or issue of the other.
Hence Polydor Virgil affirmes in expresse
tearmes that our Christmas Lords of Mis-
rule (which custom, saith he, is chiefly ob-
served in England) together with dancing,
masques mummeries, stage-playes, and
such other Christmas disorders now in
use with Christians, were derived from
these Roman Saturnalia and Bacchana-
lian festivals ; which (concludes he) should
AND POPULAR CUSTOMS.
119
•cause all pious Christians eternally to
Abominate them." Selden was of opinion
that from Christmas Day to Epiphany
morning no one should fast save of his own
option or at the bidding of the priest.
Analecton Anglo-Britanmcum, lib. ii., p.
208.
The Christmas of 1502 appears to
have been kept with some splendour, for
in the "Privy Purse Expenses of Eliza-
beth of York," there is a payment of
twenty pounds to the grooms and pages of
the Queen's chamber alone 'against
Ciistmas." According to his biographer,
Sir Thos. More " was, by his father's pro-
curement, received into the house of the
right reverend, wise, and learned prelate
Cardinall Mourton, where (thoughe hee
was yonge of yeares, yet) would he at
Christmas tyd sodenly sometymes stepp in
among the players, and never studinge for
the matter, make a parte of his owne there
presently amonge them, which made the
lookers-on more sport than all the players
hesid. In whose witt and towardnesse the
Cardinall much delightinge, would often
say of him unto the nobles that divers
tymes dyned with him : ' This child here
wayting at the table, who soever shall live
to see it, will prove a marvellous man.' "
Andrews, in his "Hist, of Great Britain,"
vol. i. pt. 2, 4to. 1795, p. 329, mentions
"the humorous Pageant of Christmas,
personified by an old man hung round
■with savory dainties " which, he says, in
common with " dancing round the May-
pole and riding the hobby-horse," suffered
a severe check at the Reformation. In the
East of London, about Shoreditch and
Mile-End, while the district was still open
country, there were periodical celebrations
of sports in holiday time. In 1577 we ob-
serve a licence to print the History of the
High and Mighty William, Duke of Shore-
ditch, a personage named William Barlow,
who had obtained the favour of Henry
VlII. by his skill as a bowman, and on
whom his Majesty had conferred this and
other jocular titles. Nothing farther is
known of such a publication, and of a
later one in 1583 there is only a late orint
^at the end of Wood's Bowman's Glory,
1682. In 1588 Queen Elizabeth attended
a grand spectacle at Mile End, called Ar-
ihur's Show, q.v. Braithwaite, in his
-■'^r^'®,^ ^°^ ^^^ House of an Earle " (circd
IbiO) laments the expenditure of money
which would have been better laid out in
the good old substantial fare, upon con-
fectionery He says: " I have knowen
that the finest confectionary shoppe in
Bearbmder Lane and the Blacke Fryers
must be sought into for all kindes of con-
eerved, preserved, and candied fruictes
and flowers, the chardge of a banquet
arrising to as great a summe of monye as
■woulde have kept a good house all Christe-k
mas, wherin should have been great dishes
filled with great peeces of beefe, veale,
swanne, venison, capons, and such like
English meates." The same author, in
his " Whimzies," 1631, describing a good
and hospitable housekeeper, has left the
following picture of Christmas festivities :
" Suppose Christmas now approaching,
the evergreen ivie trimming and adorning
the portals and partcloses of so frequented
a building ; the usual caroUs, to observe
antiquitie, cheerefuUy sounding ; and that
which is the complement of his inferior
comforts, his neighbours, whom he tenders
as members of his owne family, joyne with
him in this consort of mirth and melody."
In the second part, he calls a piper " an ill
wind that begins to blow upon Christ-
masse Eve, and so continues, very
lowd and blustring, all the twelve
dayes : or an airy meteor, composed of
flatuous matter, that then appeares, and
vanisheth, to the great peace of the whole
family, the thirteenth day." Breton, also,
in his "PantastickSj" 1626, has much that
is highly interesting on this subject.
Under November, he says: " The cooke
and the comfitmaker make ready for
Christmas, and the minstrels in the Coun-
trey beat their boyes for false fingring."
Of Christmas Day itself he observes :
"It is now Christmas, and not a cup of
drinke must passe without a carroU, the
beasts, fowle, and fish, come to a general
execution, and the corne is ground to dust
for the bakehouse and the pantry : Cards
and dice purge many a purse, and the
youths shew their agility in shooing of
the wild mare." The twelve days' rejoic-
ing and merry-making at this season of
the year are mentioned in " The Praise of
Christmas," a ballad about 1630 :
' ' When Christmas-tide comes in like a
bride^
With holly and ivy clad,
Twelve days in the year, much mirth
and good cheer
In every household is had."
One of the most curious pictures in little
of an old Christmas is that given (glimpse-
like) in Laurence Price's unique Christmas
Book for 1657. He there describes the
sea-faring man's Christmas dinner and the
tradesman's, and admits us to the interior
of an honest cobbler's house, where there
was merry-making in an humble way, and
music. One of the last pages is occupied
with "The Cobbler's Song." In a tract
of 1651, Old Christmas is introduced de-
scribing the former annual festivities of
the season as follows: "After dinner we
arose from the boord and sate by the fire
where the harth was embrodered all over
with roasted apples, piping hot, expecting
a bole of ale for a cooler, which immedi-
ately was transformed into Lamb-wool.
After which we discoursed merily, without
120
NATIONAL FAITHS
either prophaness or obscenity ; some went
to cards ; others sang carols and pleasant
songs (suitable to the times); then the
poor labouring hinds and maid-servants,
with the plow-boys, went nimbly to dan-
cing ; the poor toyling wretches being glad
of my company, because they had little or
no sport at all till I came amongst them ;
and therefore they skipped and leaped for
joy, singing a carol to the tune of Hey,
' Let's dance and sing, and make good
cheer.
For Christmas comes but once a year/
"Thus at active games and gambols of
hot-cockles, shooing the wild mare, and
the like harmless sports, some part of the
tedious night was spent, and early in the
morning I took my leave of them, promis-
ing they should have my presence again
the next 25th of December. Vindication
of Christmas, 4v. 1651. Stevenson, speak-
ing of January, says, " For the recreations
of this month, they are within doors, as it
relates to Christmasse ; it shares the
chearfuU carrols of the wassell cup. The
Lord of Misrule is no meane man for his
time ; masking and mumming, and choos-
ing king and queen." Under December
are the following notices : ' ' Now capons
and hens, besides turkeys, geese, and
ducks, with beef and mutton — must all die
— for in twelve days a multitude of people
will not be fed with a little. Now plumbes
and spice, sugar and honey, scLuare it
among pies and broath. Now a journey-
man cares not a rush for his master though
he begs his plum-porridge all the twelve
dayes. Now or never must the music be
in tune, for the youth must dance and sing
to get them a heat, while the aged set by
the fire. The country maid leaves half her
market, and must be sent againe if she
forgets a pair of cards on Christmasse
Even. Great is the contention of holly
and ivy, whether master or dame weares
the breeches. Dice and the cards benefit
the butler : and, if the cook do not lack
wit, he will sweetly lick his fingers."
" Christmase is come, make ready the
good cheare :
Apollo will be frolicke once a yeare :
I speake not here of Englands twelve
dayes madness,
But humble gratitude and hearty glad-
nesse.
These but observed, let instruments
speak out.
We may be merry, and we ought, no
doubt ;
Christmas, 'tis the birth-day of Christ
our King ;
Are we disputing when the angels
sing?"
— Twelve Moneths, 1661, p. 4. "Poor
Robin " for 1677 notes the festive doings
of Christmas as follows :
"Now grocer's trade
Is in request,
For plums and spices
Of the best.
Good cheer doth with
This month agree.
And dainty chaps
Must sweetned be.
Mirth and gladness
Doth abound.
And strong beer in
Each house is found.
Minc'd pies, roast beef
With other cheer
And feasting, doth
Conclude the year."
In 1682 appeared " The Christmas Ordi-
nary, a private show ; wherein is expressed
the jovial Freedom of that Festival: as it
was acted at a Gentleman's House among
other Revels, by W. R. Master of Arts."
Another account of the Christmas gambols
occurs in Speed's "Batt upon Batt," 1694,
p. 5:
" Our Batt can dance, play at high
jinks with dice,
At any primitive, orthodoxal vice.
Shooing the wild mare, tumbling the
young wenches.
Drinking all night, and sleeping on the
benches.
Shew me a man can shuffle fair and cut.
Yet always have three trays in hand at
Putt :
Shew me a man can turn up Noddy still,
And deal himself three fives too when
he will :
Conclude with one and thirty, and a
pair,
Never fail ten in stock, and yet play
fair,
If Batt be not that wight, I lose my
aim."
Missou says : "From Christmas Day till
after Twelfth Day is a time of Christian
rejoicing ; a mixture of devotion and plea-
sure. They give treats, and make it their
whole business to drive away melancholy.
Whereas little presents from one another
are made only on the first day of the year
in France, they begin here at Christmas ;
and they are not so much presents from
friend to friend, or from equal to equal
(which is less practis'd in England now
than formerly), as from superior to infe-
rior. In the taverns the landlord gives
gart of what is eaten and drank in his
ouse that and the next two days : for
instance, they reckon you for the wine,
and tell you there is nothing to pay for
bread, nor for your slice of Westplialia,"
i.e., ham. He had observed, p. 29, " The
English and most other Protestant nations
are utterly unacquainted with those diver-
sions of the carnival which are so famous
at Venice, and known more or less in all
AND POPULAR CUSTOMS.
121
other Roman Catholic countries. The
great festival times here are from Christ-
mas to Twelfth Day inclusive, at Easter,
and at Whitsuntide." Travels in Eng-
land, trans, by Ozell, p. 34. The
Minister of Montrose tells us ; "At Christ-
mas and the New Year, the opulent bur-
ghers begin to feast with their friends, and
go a round of visits, which takes up the
space of many weeks. Upon such occa-
sions, the gravest is expected to be merry,
and to join in a cheerful song." Stat.
Ace. of Scotland, v., 48. In the "World,"
No. 104, the following occurs: "Our an-
cestors considered Christmas in the double
light of a holy commemoration and a
chearful festival ; and accordingly distin-
guished it by devotion, by vacation from
business, by merriment and hospitality.
They seemed eagerly bent to make them-
selves and every body about them happy.
With what punctual zeal did they wish one
another a merry Christmas? and what an
omission would it have been thought, to
have concluded a letter without the com-
pliments of the season ? The great hall re-
sounded with the tumultuous joys of serv-
ants and tenants, and the gambols they
played served as amusement to the lord of
the mansion and his family, who. by en-
couraging every art conducive to mirth
and entertainment, endeavoured to soften
the rigour of the season, and mitigate the
influence of winter. What a fund of de-
light was the chusing King and Queen
upon Twelfth Night ! and how greatly
ought we to regret the neglect of minced
pyes, which, besides the ideas of merry-
making inseparable from them, were al-
ways considered as the test of schismatics !
How zealously were they swallowed by the
orthodox, to the utter confusion of all
fanatical recusants ! If any country
gentleman should be so unfortunate in this
age as to lie under a suspicion of heresy,
where will he find so easy a method of ac-
quitting himself as by the ordeal of plumb-
porridge P" "In Christmas holidays,"
says the author of "Round about our
Coal Fire," (about 1730), "the tables
were all spread from the first to the last ;
the sirloins of beef, the minced pies, the
plumb-porridge, the capons, turkeys, geese
and plumb-puddings, were all brought
upon the board : every one eat heartily,
and was welcome, which gave rise to the
proverb, ' Merry in the hall when beards
wag all.' "
Sir Walter Scott, in a letter to
Joanna Baillie, 1st January, 1819, says :
" I wish you could have seen about a hun-
dred children, being almost supported by
their fathers' or brothers' labour, come
down yesterday to dance to the pipes, and
get a piece of cake and bannock, and pence
apiece (no very deadly largess) in honour
of Hagmanay. I declare to you, my dear
friend, that when I thought the poor fel-
lows who kept these children so neat, and
well taught, and well behaved, were sla-
ving the whole day for eighteenpence or
twentypence at the most, I was ashamed of
their gratitude, and of their becks and
bows." In another letter (Jan. 1, 1815),
Scott says : " Yesterday being Hogmanay,
there was a constant succession of (xuisardi
i.e., boys dressed up in fantastic caps, with
their shirts over their jackets, and with
wooden swords in their hands. These
players acted a sort of scene before us, of
which the hero was one Goloskin."
In an amusing news-letter from John
Pory to a friend, dated December
18th, 1632, the w"ter says:— "Sir
William Curtis writes from Brussells,
that the French there with tht>
Queen Mother and monsieur made account
to have kept a brave Christmas here in
London, and for that purpose had trussed
up their trinkets half-topmast high ; but
it seemeth they reckoned before their
host." An agreeable writer describes the
busy and bright scene in the churches of
Rome on this anniversary, when the people
of all ranks flock thither, the peasantry in
their holiday attire, and there are pro-
cessions of priests everywhere. The cere-
monial observances last during the whole
night until the advent of Christmas Day
itself. The Pope and College attend ser-
vice at Santa Maria Maggiore. Diary of
an Invalid, by H. Matthews, 1820.
Christmas Mummers. — A pro-
clamation issued 8 Edward III., a.d. 1334,
by the authorities of the City of London,
concludes thus: "Also we do forbid, on
the same pain of imprisonment, that any
man shall go about at this feast of Christ-
mas with companions disguised with false
faces, or in any other manner, to the
houses of the good folks of the City, for
playing at dice there . . . . " Riley's
Memorials of London, 1868, p. 192. At
Tenby, among the Christmas mummings,
was a dialogue between Father Christmas,
St. George, Oliver Cromwell, and Beelze-
bub, where St. George is made to say :
"First, then, I fought in France;
Second, I fought in Spain ;
Thirdly, I came to Tenby,
To fight the Turk again."
Where by Turk we are to understand the
corsairs of Barbary, who at one time in-
fested nearly every coast.
Christmas Pie— Selden thought
that the coffin of our Christmas pies, in
shape long, is in imitation of the cratch,
i.e., the manger wherein the infant Jesus
was laid ; and they were long known as-
coffin pasties. The modern survival is
the covered fruit tart in an oval dish.
Scogin, in the edition of his " Jests," pub-
lished in 1626, is made on his death-bed ta
122
NATIONAL FAITHS
Bay : " Masters, I tell you all that stand
about mee, if I might live to eate a Christ-
masse pye, I care not if I dye by and by
after : for Christmasse pyes be good meat. '
In Robert Fletcher's poem styled "Christ-
inas Day," we find the ingredients and
£hape or the Christmas pie :
"Christ-mass? give me my beads: the
word implies
A plot, by its ingredients, beef and pyes.
The cloyster'd steaks with salt and pep-
per lye
Xike nunnes with patches in a monas-
trie.
Prophaneness in a conclave? Nay,
much more,
Idolatrie in crust ! Babylon's whore
Hak'd from the grave, and bak'd by
hanches, then
Serv'd up in coffins to unholy men ;
Defil'd with superstition, like the
Gentiles
Of old, that worship'd onions, roots, and
lentiles ! "
IJx Otio Negotium, 1656, p. 114. Misson
describes the composition of a Christmas
pasty as follows: "In every family they
make at Christmas a famous pie, which
they call a Christmas pie. The making of
this is a great science ; it is a learned med-
lej- of neats' tongue, the brawn of a chic-
Tten, eggs, sugar, currants, citron and
orange-peel, various sorts of spice, &c."
Travels in England, 322. In the " Gentle-
man's Magazine " for December, 1733, is
an essay on " Christmas Pye," in which
■the author tells us : "That this dish is most
in vogue at this time of the year, some
think is owing to the barrenness of the
season, and the scarcity of fruit and milk
to make tarts, custards, and other des-
serts ; this being a compound that fur-
nishes a dessert itself. But I rather think
it bears a religious kind of relation to the
festivity from whence it takes its name.
Our tables are always set out with this
dish just at the time and probably for the
«ame reason that our windows are adorned
with ivy. I am the more confirmed in this
opinion from the zealous opposition it
meets with from Quakers, who distinguish
their feasts by an heretical sort of pud-
ding known by their name, and inveigh
against Christmas pye as an invention of
■the scarlet whore of Babylon, an hodge-
podge of superstition, popery, the devil,
and all his works. Lewis, speak-
ing of the enthusiasts in the grand
rebellion, tells us, that under the
■censure of lewd customs they include all
sorts of public sports, exercises, and re-
creations, how innocent soever. Nay, the
poor rosemary and bays, and Christmas
Pye, is made an abomination. The
famous Bickerstafi^e rose up against
fiuch as would cut out the clergy
from having any share in it. ' The
Christmas Pye,' says he ' is in its own
nature a kind of consecrated cake, and a
badge of distinction, and yet 'tis often
forbidden to the Druid or the family.
Strange ! that a sirloin of beef, whether
boiled or roasted, when entire, is exposed
to his utmost depredations and incisions :
but if minced into small pieces, and tossed
up with plums and sugar, changes its pro-
?erty, and forsooth is meat for his master.'
'bus with a becoming zeal he defends the
chaplains of noblemen in particular, and
the clergy in general, who it seems were
dobarred\ under pretence that a sweet
tooth and a liqourish palate are inconsis-
tent with the sanctity of their character."
" Come guard this night the Christmas-
pie
That the thief e, though ne'r so slie.
With his flesh hooks don't come nie
To catch it ;
From him, who all alone sits there,
Having his eyes still in his eare.
And a deale of nightly feare
To watch it."
Herrick.
"Let Christmas boast her customary
treat,
A mixture strange of suet, currants,
meat.
Where various tastes combine, the
greasy and the sweet."
Oxford Sausage, p. ft.
In the North of England, a goose is always
the chief ingredient in the composition of
a Christmas pye. Ramsay, in his "Elegy
on Lucky Wood^" tells us, that among
other baits by which the good ale-wife drew
customers to her house, she never failed to
tempt them at Christmas with a goose-
pye.
"Than ay at Yule, whene'er we came,
A bra' goose pye.
And was na that a good belly baum ?
None dare deny."
Christmas Prince— In an audit
book of Trinity College, Oxford, for 1559
Warton found a disbursement " Pro pran-
dio Principis Natalicii." A Christmas
Prince, or Lord of Misrule, he adds, cor-
responding to the Imperator at Cam-
bridge, was a common temporary magis-
trate in the Colleges at Oxford. Wood, in
his AthencB, speaking of the " Christmas
Prince of St. John's College, whom the
juniors have annually for the most part
elected from the first foundation of the
College, says : " The custom was not only
observed in that College, but in several
other houses, particularly in Merton Col-
lege, where, from the first foundation, the
I'ellows anually elected, about St. Ed-
mund's Day, in November, a Christmas
Lord or Lord of Misrule, styled in the
registers Rex Fabarum and Rex Regni
AND POPULAR CUSTOMS.
123
Pabarum ; which custom continued till
the Reformation of Religion, and then,
that producing Puritanism, and Puritan-
ism Presbytery, the profession of it looked
upon such laudable and ingenious customs
as popish, diabolical and antichristian."
It IS to be collected from the pageant
known as the Christmas Prince, that the
students of St. John's College, Oxford,
met on All-Hallow Eve, 1607, and a fire
was lighted in the Hall, " accordinge to
the custome and status of the same place,
3,t w* time the whole companye, or most
part of the students of the same house
matte toogether to begiune their Christ-
mas." On the next night, November 1, it
.Beams, a second meeting was appointed,
when it was proposed, for the preservation
of order and peace, that a Christmas Lord
or Prince of the Revels, should be chosen.
We learn that no Christmas Lord had been
•created since 1577. In the present case,
Thomas Tucker obtained a majority of suf-
frages, and being elected in his absence,
was sought for, carried in triumph about
the hall, and afterwards allowed to return
to his own quarters, ' ' to thinke of their
loues and good will, and to consider of his
owne charge and place." Is it worth
•while to inquire, if Thomas Tucker, Esq.,
had any conection with little Tom Tucker
of the nursery rhyme.''
Of this splendid and gay pageant
there is the following contemporary
■description : — "On Christmas day in
yo raorning he (the Christmas lord
or prince) was attended vuto prayers
by ye whole company of the Bacchelours,
and some others of his gentlemen vshers,
bare before him. At diner beinge sett
■downe in ye Hall at y* high table in y»
Vice Prsesidents place (for y" Prsesident
timself was then allso psent) hee was
serued wth 20 dishes to a messe, all w"^
were brought in by gentlemen of y^ howse
attired in his guards coats, vshered in by
y' L'* Comptroller, and other officers of ye
Hall. The first mess was a boar's head,
w""" was carried by ye tallest and lustiest
of all ye guard, before whom, (as attend-
ants) weute first, one attired in a horss-
mans coate, wth a boars-speare in his
hande, next to him an other huntsman in
greene, wth a bloody falsoion drawna ; next
to him 2 pages in taf atye sarcenet, each of
y™ wth a mess of mustard next to
whome came hee y' carried ye boares-head,
■crost wth a greene silk scarfe, by w"""
liunge ye empty scabbard of ye faulchion,
w"^ was carried before him." As the
boar's head entered the hall, they sang a
carol, and during the dinner the prince's
musicians played. They had been sent for
from Reading, because the town-music, it
appears, had given His Highness "the
slip," as they always did when any one
wanted them particularly." After supper
there was an interlude, " contaynynge
the order of y° Saturnalls, and shewinge
the first cause of Christmas-candles, and
in the ende there was an application made
to the Day and Natiuitie of Christ." On
the 26th, it had been intended to perform
the tragical show of Philomela, but the
carpenters were behindhand, and the show
had to be postponed until the 29th. It
seems that the person who represented
Philomela on this occasion had so sweet a
voice that the audience only regretted that
it should be lost, and the coeval narrator
quaintly says that they " could have found
in their hartes that the story should have
rather been falsified then so good a voyce
lost." On New Year's Day the Prince
sent to the President of St. John's, by the
hands of Mr. Richard Swinnerton, one of
the squires of his body, a pair of gloves,
with these two verses :
"The prince and his counoell in signe
of their loves.
Present you their Praesident with these
paire of gloves."
For further particulars of the quasi- dra-
matic exhibitions, and other merry-mak-
ings during the twelve days of Christmas,
see the tract itself in Miscellanea Antigua
Anglicana, 1816.
Warton tells us that in an orig-
inal draught of the statutes of Tri-
nity College, Cambridge, founded in
1546, one of the Chapters is entitled, "De
Prsefeoto Ludorum qui Imperator dici-
tur," under whose direction and authority
Latin comedies and tragedies are to be
exhibited in the Hall at Christmas ; as also
six spectacula, or as many dialogues. With
regard to the peculiar business and oflice
of Imperator, it is ordered, that one of the
masters of arts shall be placed over the
juniors every Christmas, for the regulation
of their games and diversions at that sea-
son of festivity. His sovereignty is to last
during the twelve days of Christmas : and
he is to exercise the same power on Candle-
mas Day. His fee is forty shillings. Fuller,
in his "Good Thoughts in Worse Times,''
1647, p. 139, tells us : " Some sixty yeares
since, in the University of Cambridge, it
was solemnly debated betwixt the heads to
debarre young schoUers of that liberty al-
lowed them in Christmas, as inconsistent
with the discipline of students. But some
grave governors mentioned the good use
thereof, because thereby, in twelve days,
they more discover the dispositions of scho-
lars than in twelve moneths before." The
Lords of Misrule in colleges were preached
against at Cambridge by the Puritans in
the reign of James the First, as inconsis-
tent with a place of religious education
and as a relict of the Pagan ritual. An
account of a splendid Christmas festival,
m the Inner Temole is given by Gerard
Leigh in his Accidence of Armoury, 1662,
124
NATIONAL FAITHS
The hero of the occasion was Dudley, Earl
of Leicester, who assumed the designation
of Palaphilos, Prince of Sophie. He was
entertained by a chosen member of the Inn
playing the part for the time of a sove-
reign prince, as at the Middle Temple,
Lincoln's Inn, and Gray's Inn, and was
attended by his Lord Chancellor, Privy
Seal, Treasurer, Lord Chief Justice, Chief
Baron of the Exchequer, besides many
other dignitaries of the law, and upward
of four-score guars. Dugdale, speaking
of the Fooleries of the Lord of Misrule
there on St. Stephen's Day, says : " Sup-
per ended, the Constable-Marshall pre-
sented himself with drums afore him,
mounted upon a scaffold born by four men,
and goeth three times round about the
harthe, crying out aloud, ' A Lord, a
Lord,' &c. Then he descendeth, and
goeth to dance, &c., and after he calleth
his Court, every one by name, e.g. Sir
Eandle Rackabite, of Raskall-Hall_, in the
County of Rake-hell, &c. &c. This done,
the Lord of Misrule addresseth himself to
the banquet : which ended, with some min-
stralsye, mirth, and dancing, every man
departeth to rest." A very magnificent
pageant was exhibited at the Inner Temple
in the Christmas which immediately suc-
ceeded the Restoration ; Charles II. and
many of the nobility were present in per-
son.
When the Societies of the Law per-
formed these shows within their own re-
spective refectories, at Christmas, or any
other festival, a Christmas prince or revel-
master was constantly appointed. At a
Christmas celebrated in the Hall of the
Middle Temple in the year 1635, the juris-
diction, privileges, and parade of this
mock-monarch are thus circumstantially
described. He was attended by his lord-
keeper, lord treasurer, with eight white
staves, a captain of his band of pensioners,
and of his guard ; and with two chaplains,
who were so seriously impressed with an
idea of his regal dignity, that when they
preached before him on the preceding Sun-
day in the Temple Church, on ascending
the pulpit they saluted him with three low
bows. He dined both in the hall and in
his privy chamber under a cloth of es-
tate. The pole-axes for his gentlemen pen-
sioners were borrowed of Lord Salisbury.
Lord Holland, his temporary Justice m
Eyre, supplied him with venison on de-
mand, and the lord mayor and sheriflEs of
London, with wine. On twelfth-day, at
going to church, he received many peti-
tions, which he gave to his master or re-
quests ; and like other kings, he had a
favourite, whom with others, gentlemen of
high quality, he knighted at returning
from church. His expences, all from his
own purse, amounted to two thousand
pounds. After he was deposed, the King
knighted him at Whitehall. In MS. Ash-
mole, 826, is a copy of the Writ of
Privy Seal of the Christmas Prince of the
Middle Temple, signed " Ri. Pr. de
I'amour," directed "To our trusty and
well-beloved servant, Mr. John Garrett,"
during his attendance at court, 26 Dec,
1635. Garrett was the person to whom
Taylor the water-poet inscribed one of
his facetious publications.
These events were not always re-
stricted to Christmas itself, for a
masque, composed at very short notice
by Sir William Davenant, was ex-
hibited in the Middle Temple Hall,
24 February, 1635, in honour of the Elec-
tor Palatine under the title of The Tri-
umphs of the Prince D' Amour, with music
and symphonies by Henry and William
Lawes. In 1660 appeared a volume of mis-
cellaneous poems entitled Le Prince
D' Amour, and dedicated to the authorities
of the Middle Temple. Dugdale, speak-
ing of the Christmas festivities kept in
Lincoln's Inn, cites an order dated 9th
Hen. VIII., " that the King of Cockneys,
on Childermas Day, should sit and have
due service ; and that he and all his officers
should use honest manner and good order,
without any waste or destruction making
in wine, brawn, chely, or other vitals : as
also that he, and his marshal, butler, and
constable marshal, should have their law-
ful and honest commandments by delivery
of the officers of Christmas, and that the
said King of Cockneys, ne none of his
officers medyl neither in the buttery, nor
in the stuard of Christmas his office, upon
pain of 40s. for every such medling. And
lastly, that Jack Straw, and all his ad-
herents, should be thenceforth utterly
banisht and no more to be used in this
house, upon pain to forfeit, for every time,
five pounds, to be levied on every Fellow
hapnin^ to offend against this rule." Orig.
Juridiciales, 247. The King of Cockneys
m.ay be concluded to be the same
character as Dugdale elsewhere describes,
where he states that the Inn chose a king
on Christmas Day. At Gray's Inn they
had their Prince of Purpool or Portypool
— the Manor in which the Inn lies — and in
1594 was performed here the Oray's Inn
Masque, by Francis Davison, in the pre-
sence of Queen Elizabeth and her Court.
It was ostensibly devised by his Highness's
command. This performance remained in
MS. till 1688. See Hazlitt's Manual of
Old Plays, 1892, v. Gesta Orayorum. The
Inn had distinguished itself so early as
1566 by presenting English dramatic ver-
sions of the Jocasta of Euripides (through
an Italian version of Seneca^ paraphrase),
and the Suppositi of Ariosto. Dugdale, in
his "Origines Juridiciales," p. 286,
speaking of " Orders for Government^
Gray's Inne," cites an order of 4 Car. I.
AND POPULAR CUSTOMS.
125
(Nov. 17) that " all playing at dice, cards,
or otherwise, in the hall, Duttry, or but-
ler's chamber should be thenceforth barred
and forbidden at all times of the year, the
twenty days in Christmas onely excepted."
An entertaining account of this annual
buffoonery at the Inns of Court is given in
" Noctes Templarise," 1599. I must beg
leave to refer the reader to this work^ as
the narrative is too long for transcription,
and would scarcely bear curtailment. Man-
ning's Mem. of Sir B. Buddyerd, 1841. A
Christmas Prince or King, however, ac-
quired as early as Henry the Eighth's time
a contemptuous signification, for in a let-
ter of 1537 the Curate of St. Margaret's,
Lothbury, writing to a correspondent at
Plymouth, says, that the people made no
more of God than if he had been " a
Christmas King." And indeed, at Lin-
coln's Inn, according to what we have
heard from Dugdale, he does not appear
ever to have possessed so great a prestige
or so exalted a jurisdiction as elsewhere.
Churchyard, in the " Lamentacion of
Freyndshypp," a ballad printed about
1565, says :
" Men are so used these dayes wyth
wordes,
They take them but for jestes and
boordes,
That Christmas Lordes were wonte to
spake."
Guilpin, in his "Skialetheia," 1598, figures
a man, who has been in the service of one
of these characters, assuming on that ac-
count, lofty airs, and maintaining a dis-
dainful silence —
" Thinks scorne to speake, especially
now since
H' hath beene a player to a Christmas
Prince."
Langley's Translation of Polydore Vergil,
fol. 102 verso, mentions " The Christemass
Lordes, that be commonly made at the
nativitee of our Lorde, to whom all the
householde and familie, with the Master
himselfe, must be obedient, began of the
equabilitie that the servauutes had with
their masters in Saturnus Feastes that
they were called Saturnalia : wherein the
servauntes have like autoritie with their
masters duryng the tyme of the sayd
foastes."
Christmas Song: — "Poor Robin"
for 1695, has the following :
' ' Now thrice welcome, Christmas,
Which brings us good cheer,
Minc'd pies and plumb-porridge,
Good ale and strong beer ;
"With pig, goose, and capon,
The best that may be,
So well doth the weather
And our stomachs agree.
Observe how the chimneys
Do smoak all about.
The cooks are providing
For dinner, no doubt ;
But those on whose tables
No victuals appear,
may they keep Lent
All the rest of the year !
With holly and ivy
So green and so gay ;
We deck up our houses
As fresh as the day,
With bays and rosemary,
And lawrel compleat
And every one now
Is a king in conceit.
* * # * *
But as for curmudgeons,
Who will not be free,
1 wish they may die
On the three-legged tree."
Christmas Tree. — A very intelli-
gent writer in Willis's "Current Notes"
for February, 1854, observes: "The
Christmas-tree has become a prevailing
fashion in England at this season, and is
by most persons supposed to be derived
from Germany : such, however, is not the
fact ; the Christmas-tree is from Egypt,
and its origin dates from a period long
antecedent to the Christian era. The palm-
tree is known to put forth a shoot every
month, and a spray of this tree, with
twelve shoots on it, was used in Egypt, at
the time of the winter solstice, as a symbol
of the year completed. Egyptian associa-
tions of a very early date still mingle with
the tradition and custom of the Christmas-
tree ; there are as many pyramids, as trees
used in Germany, in the celebration of
Christmas by those whose means do not
admit of their purchasing trees and the
concomitant tapers. These pyramids con-
sist of slight erections of slips of wood,
arranged like a pyramidal epergne, cov-
ered with green paper, and decorated with
festoons of paper-chain work, which flut-
ters in the wind, and constitutes, a make-
believe foliage. This latter, however, is
an innovation of modern days." But the
Christmas-tree, notwithstanding what has
gone before, no doubt came to us from
Gerniany directly, and is still a
flourishing institution among us. It is
usually an evergreen decorated with lights
and also with presents for the guests, the
latter depending, of course, on the means
or generosity of the entertainer.
Christopher, St — His history is in
his name, Xpio-To^opos being said to have
carried our Saviour, when a child, over an
arm of the sea. This legend is in Voragine,
and in most of the works on the subject'
By her will made in 1495 Cecily, Duchess
of York, bequeathed to her daughter-in-
125
NATIONAL FAITHS
law, the Queen of Edward IV., among
other things, " a pix with the fleshe of
Saint Christofer." Wills from Doctors'
Commons, Camd. Soc. 1863, p. 2. A popu-
lar account of the saint occurs in " A nelpe
to Discourse." The noted incident de-
scribed above is a very favourite and com-
mon subject in the early paintings on
glass. See Ottley's " Hist, of Printing,"
ch ix. and Notes and Queries, Fourth
Series, ii. 313, et seqq. This saint occurs
on the coins of Wiirtemberg and other con-
tinental states and towns, doubtless from
his association with the child Jesus.
Chudleish Glen, Devonshire.
This is one of the places where the early
practice of propitiation by leaving some-
thing in the nature of a clout or rag, or a
handkerchief, is still said to prevail, es-
pecially among holiday-makers at Whit-
suntide.
Church Ales. — Payments and re-
ceipts or accounts of these various church-
ales are very frequent items in all the early
Churchwardens' books. Attention may be
particularly directed to Mr. Ouvry's Ex-
tracts from those of Wing, Co. Bucks, in
the thirty-sixth volume of " Archseologia."
The entries go back as far as 1527. We
here meet with several credits given in the
books under each year for the May ale, the
Hock-tide ale, the Whitsun ale, and the
Sepulchre ale. In 1537, the first-named,
after all expenses paid, realised 34s. In
1550, the May ale produced £2 Os. 2d.,
but the amount of this and of the other
ales was liable to much fluctuation both
here and elsewhere. It depended on cir-
cumstances. In 1564, the May ale was
worth £3 9s. 7d., and in later years the
increase seems to have been steady ; but in
some cases it is a little uncertain, whether
the totals given are to be understood as
gross or net. In 1562, at West Tarring, or
Tarring Peverel^ Sussex, the bill of fare in-
cluded, inter aha, five calves, eight lambs,
four sheep, five bushels of malt, two calves'
heads, a leg of mutton, with pepper, saf-
fron, and other spices. Lower's Compen-
dious History of Sussex, 1870, ii. 198. In
the Churchwardens' accounts of Minchin-
hampton under 1580, among the receipts,
occur " gathered the hoglyn monev, which
ys xs. iiijd. ; we made of oure Whiteson
ale, iij. Ii. vs." " Archseol." vol. xxxv. p.
432. In 1588, the " clere gaine of the
church ale " was £4 10s. and in 1589, £4
15s. Ibid. p. 435. It appears from
Kethe's Sermon at Blandford, 1570. that
it was the custom at that time for the
church ales to be kept upon the sabbath
day : which holy day, says our author, "the
multitude call their revelyng day, which
day is spent in bulbeatings, bearebeatings,
bowlings, dicyng, cardyng, daunsynges,
drunkennes and whoredome," "in so much
as men could not keepe their servaunts
from lyinge out of theyr owne houses the-
same sabbath-day at night." Worsley,
speaking of the parish of Whitwell, tells
us, that there is a lease in the parish
chest, dated 1574, " of a house called the
church house, held by the inhabitants of
■\Vhitwell, parishioners of Gatcombe, of the
lord of the manor, and demised by them
to John Erode, in which is the following
proviso: " Provided always, that, if the
quarter shall need at anv time to make a
quarter-ale, or church-ale, for the main-
tenance of the chapel, that it shall be
lawful for them to have the use of the
said house, with all the rooms, both above
and beneath, during their ale." Stubbes,
in his " Anatomie of Abuses," 1585, p. 95,
gives the following account of "The Manor
of Church-Ales in England." : In certaine
towns where dronken Bacchus beares swaie
against Christmas and Easter, Whitson-
daie, or some other tyme, the churchewar-
dens of every parishe, with the consent of
the whole parish, provide half a score or
twenty quarters of mault, wherof some
they buy of the churche stocke, and some
is given them of the parishioners them-
selves, every one conferring somewhat, ac-
cording to his abilitie ; which mault being
made into very strong ale or beere, is sette
to sale together in the church or some other
place assigned to that purpose. Then when
this is set abroche, well is he that can gette
the soonest to it, and spend the most at it.
In this kinde of practice they continue
sixe weekes, a quarter of a yeare, yea,
halfe a year together. That money, they
say, is to repaire their churches and chap-
pels with, to buy bookes for service, cuppes
for the celebration of the Sacrament, sur-
plesses for sir John, and such other neces-
saries. And they maintaine other extra-
ordinarie charges in their parish besides.''
In his Introduction to the Survey of North
Wiltshire, 1670, Aubrey remarks: "There
were no rates for the Door in my grand-
father's days ; but for Kington St. Michael
(no small parish) the church ale at Whit-
suntide did the business. In every parish
is (or was) a church-house, to which be-
longed spits, crocks, &c., utensils for dress-
ing provision. Here the housekeepers
met, and were merry, and gave
their charity." The following document
was contributed, many years ago, to Notes
and Queries: "An agreement of the in-
habitants of the towns and parishes of
Elvaston, Thurlaston, and Ambaston, of
the one part, and the inhabitants of the
town of Okebrook, within the said parish
of Elvaston, in co. Derby, on the other
part, by John Abbot of the Dale, Ralph
Saucheverell, Esq., John Bradshaw, and
Henry Tithel, gent. Witnesseth, that the
inhabitants, as well of the said parish of
Elvaston as of the said town of Okebrook,
shall brew four ales, and every ale of one
AND POPULAR CUSTOMS.
127
quarter of malt — that at their own costs
and charges, betwixt this and the feast of
St. John Baptist next coming. And that
every inhabitant of the town of Okebrook
shall be at the several ales ; and every hus-
band and his wife shall pay two-pence,
every cottager one penny ; and all the in-
habitants of Elvaston shall have and re-
ceive all the profits and advantages coming
of the said ales to the use and behoof of
the said church of Elvaston, &c. And the
inhabitants of Okebrook shall carry all
manner of tymber being in the Dale wood
now felled, that the said Prestchyrch of
the said towns shall occupye to the use
and profit of the said church."
Church Decorations at Christ-
mas. — Bourne observes that this custom
of adorning the windows at this season
with bay and laurel is but seldom used
in the North ; but in the South, particu-
larly at our Universities, it is very common
to deck not only the common windows of
the town, but also the chapels of the col-
leges, with branches of laurel, which was
used by the ancient Romans as the em-
blein of peace, joy, and victory. In the
Christian sense it may be applied to the
victory gained over the Powers of Dark-
ness by the coming of Christ. " Trim-
myng of the temples," says Polydore Ver-
gil, " with hangynges, floures, boughes,
and garlondes, was taken of the heathen
people, whiohe decked their idols and
houses with suohe array." Bourne cites
the Council of Bracara, Canon 73, as for-
bidding Christians to deck their houses
with bay leaves and green boughs; but
this extended only to their doing it at the
same time with the Pagans. Antiq. Vulg.
173. " Non liceat iniquas observantias
agere Kalendarum et ociis vacare Genti-
hbus, neque lauro, neque viriditate arbo-
rum cingere domes. Omnis enim hsec ob-
servatio Paganismi est."— Brace Can. 73,
I°|tell. Prynne, in his EistTio-Mastix,
1633, p. 581, cites nearly the same words
from the 73d Canon of the Concilium Anti-
siodorense, in France, a.d. 614. In the
same work, p. 21, he cites the Councils as
forbidding the early Christians to " decke
up thoir houses with lawrell, yvie, and
greene boughes (as we used to doe in the
Christian season)." Adding from Ovid
Fasti, lib. iii. :
" Hedera est gratissima Baccho."
Compare also TertuU. de Idol. cap. 15. In
the Roman Calendar, I find the following
observation on Christmas Eve : Templa ex-
ornantur. Among the annual disburse-
ments of St. Mary-at-Hill, London, there
is the following entry :" Holme and ivy at
Christmas Eve, iiijd." In the Church-
wardens' accounts of St. Laurence's pa-
rish, Reading, 1505, quoted by Coates, we
read : "It. payed to Makrell for the holy
bush agayn Christmas, ijd." In the ac-
counts of St. Martin Outwich, London,
1524, is : " Item for holy and ivy at Christ-
mas, ijd. ob. 1525, Payd for holy and
ivye at Ohrystmas, ijd." In similar ac-
counts for St. Margaret, Westminster,
1647, we read : " Item, paid for rosemarie
and bayes that was stuck about the church
at Christmas, Is. 6d." Coles, in his " Art
of Simpling," 1656, p. 64 tells us, "In
some places setting up of holly, ivy, rose-
mary, bayes, yew, &c., in churches at
Christmas is still in use." The use of box
as well as yew, "to decke up houses in
winter," is noticed in Parkinson's " Gar-
den of Flowers/' &c^ 1629, p. 606.
Stow, in his " Survey,' says that,
' ' against the feast of Christmas, every
man's house, as also their parish
churches, were decked with holme, ivy,
bayes, and whatsoever the season or
the year afforded to be green. The-
conduits and standards in the streets
were likewise garnished : amonc the which
I read that in the year 1444, by tempest
of thunder and lightning, towards the
morning of Candlemas Day, at the Leaden-
hall, in Cornhillj a standard of tree, being
set up in the midst of the pavement, fast
in the ground, nailed full of holme and
ivie, for disport of Christmas to the
people, was torne up and caste down by
the malignant spirit (as was thought), and
the stones of the pavement all about were
cast in the streets, and into divers houses
so that the people were sore aghast at the
great tempests." This illustrates the
Spectator's observation, where he tells us
that our forefathers looked into Nature
with other eyes than we do now, and
always ascribed common natural effects
to supernatural causes. It should seem
that this joy of_ the people at Christmas
was death to their infernal enemy. Envy-
ing their festal pleasures, and owing them
a grudge, he took this opportunity of
spoiling their sport. In Herbert's " Coun-
try Parson," 1675, p. 56, the author tells
us : " Our parson takes order that the
church be swept and kept clean, without
dust or cobwebs, and at great festivals
strawed and stuck with boughs, and per-
fumed with incense."
"When rosemary and bays, the poet's
crown,
Are brawl'd in frequent cries through all
the town ;
Then judge the festival of Christmas
near,
Christmas, the joyous period of the-
year I
Now with bright holly all the temples
strow
With lawrel green, and sacred mistle-
toe."
—Gay's Trivia. A writer in the " Gentle-
man's Magazine" for 1765, conjectures.
128
NATIONAL FAITHS
that the ancient custom of dressing
churches and houses at Christmas with
laurel, box, holly, or ivy. was in allusion to
many figurative expressions in the pro-
phets relative to Christ, the Branch of
Righteousness, &c., or that it was in re-
membrance of the Oratory of wrythen
Wands or Boughs, which was the first
Christian Church erected in Britain. Be-
fore we can admit either of these hypo-
theses, the question must be determined
whether or not this custom did not pre-
vail at this season prior to the introduc-
tion of the Christian faith amongst us.
The custom of decking churches at Christ-
mas is still continued in Devonshire, as
it was in Brand's day." Chandler tells us,
in his " Travels in Greece," that it is re-
lated where Druidism prevailed the houses
were decked with evergreens in Deceitiber,
that the sylvan spirits might repair to
them, and remain unnipped with frost and
cold winds, until a milder season had re-
newed the foliage of their darling abodes.
Churching; of Women. — In a
pioclamation, dated 16th November, 30
Henry VIII., among many "laudable cere-
monies and rytes " enjoined to be retained
is the following: "Ceremonies used at
purification of women delivered of chylde,
and offerynge of theyr crysomes." In
" A Part of a Register" (1593), in a list
of " grosse poyntes of Poperie, evident to
all men," is enumerated the following:
"The churching of women with this
psalme, that the sunne and moone shall
not burn them" : as is also, "The offer-
inge of the woman at hir churching." In
the Chichester Articles of Inquiry, 1639,
occurs the passage : ' ' Doth the woman
who is to be churched use the antient ac-
customed habit in such cases, with a white
vail or kerchiefe upon her head?" It was
anciently a custom for women in England
to bear lights when they were churched, as
appears from the following royal bon mot
(for the historical truth of which there is
no sufficient authority). William the Con-
queror, by reason of sickness, kept his
chamber a long time, whereat the French
King, scoffing, said, "The King of Eng-
land lyeth long in child-bed" ; which, when
it was reported unto King William, he an-
swered, "When I am churched, there
shall be a thousand lights in France " ;
"(alluding to the lights that women used
to bear when they were churched) : and
after, wasting the French territories with
that he performed within a few daies
fire and sword." Compare Carol and
Yule. In "The Burnynge of St.
Paules Church in London, 1561," sign. I.
4 b. we read : " In Flaunders everye Satur-
daye betwixt Christmas and Candlemas
they eate flesh for joy. and have pardon
for it, because our Ladye laye so long in
childe-bedde, say they. We here may not
eat so; the Pope is not so good to us;
yet surely it were as good reason that we
should eat fleshe with them all that while
that our Lady lay in child-bed, as that we
shuld bear our candel at her churchmge at
Candlemas with theym as they doe. It is
seldome sene that men offer candels at
womens churchinges, saving at our Ladies ;
but reason it is that she have some prefer-
ment if the Pope would be so good maister
to us as to let us eat flesh with theym."
Lupton says in his first book of " Notable
Things": "If a man be the first that
a woman meets after she comes out of the
church, when she is newly churched, it
signifies that her next child will be a boy ;
if she meet a woman, then a wench is likely
to be her next child. This is credibly re-
ported to me to be true." In the " Statis-
tical Account of Scotland," it is said ; " It
was most unhappy for a woman, after
bringing forth a child, to offer a visit, or
for her neighbours to receive it, till she
had been duly churched. How strongly
did this enforce gratitude to the Supreme
Being for a safe delivery ! On the day
when such a woman was churched, every
family, favoured with a call, were bound
to set meat and drink before her : and
when they omitted to do so, they and theirs
were to be loaded with her hunger. What
was this, but an obligation on all who had
it in their power to do the needful to pre-
vent a feeole woman from fainting for
want? " On a passage in his " History of
Craven," where Master John Norton
' ' gate leave of my old Lord to have half
a stagg for his wife's churching," Whit-
aker observes in a note: "Hence it ap-
pears that thanksgivings after child-birth
were anciently celebrated with feasting.
He adds : ' ' For this custom I have a still
older authority : ' In ii*"" hosheveds vini
albi empt' apud Ebor. erga purificationeni
Dominse, tarn post partum Mag'ri mei
nuper de Clifford, quam post partum
Mag'ri mei nunc de Clifford. . .Ixvis.
viijd.' " Compotus Tho.Dom Clifford, 15.
Henry VI. Harrison, in his " Description
of Britain," complains of the excessive
feasting, as well at other festive meetings,
as at " Purifications of women." It ap-
pears anciently to have been customary to
give a large entertainment at the church-
ing. In Deloney's " Thomas of Reading,"
1632, signa. H iii. we read : " Sutton's
Wife of Salisbury, which had lately bin
delivered of a sonne, against her going to
church prepared great cheare : at what
time Simons wife of Southampton came
thither, and so did divers others of the
clothiers wives, onely to make merry at
this churching-feast." In "The Batchel-
lor's Banquet," 1603, attributed to Dek-
ker, the lady (a 3) is introduced telling her
husband: "You willed me (I was sent
for) to go to Mistress M. Churching, and
AND POPULAR CUSTOMS.
I2g
when I came thither I found great cheer
and no small company of wives." And at
c 2, the lady is asked : " If I had ever a
new gown to be churched in." Among
Shipman's Poems, is one dated 1667, and
entitled, "The Churching Feast to S'
Clifford for a fat doe." Herrick, however,
where he speaks of the churching ceremony
omits reference to this entertainment. The
ceremony of churching women in general
sprang, no doubt, from the development of
Candlemas into a festival of purification
for the Virgin.
Church Steeples. — The custom of
rustics in marking the outlines of their
shoes on the tops of their church steeples,
and engraving their names in the areas
has been by Smart, in his " Hop-Garden,"
very sensibly referred to motives of va-
nity. As is the following, in the subse-
quent lines, to the pride of office :
' ' With pride of heart the Churchwarden
surveys
High o'er the belfry, girt with birds and
flow'rs,
His story wrote in capitals : ' 'Twas I
That bought the font; and I repair'd
the pews.' "
Churchyards. — ^It having been a
current opinion in the times of heathen-
ism, that places of burial were frequently
haunted by spectres and apparitions, it
is easy to imagine that the opinion has
been transmitted from them, among the
ignorant and unlearned, throughout all
the ages of Christianity to this present
day. The ancients believed that the
ghosts of departed persons came out of
their tombs and sepulchres, and wandered
about the place where their remains lay
buried. Thus Virgil tells us, that Moeris
could call the ghosts out of their sepulchres
and Ovid, that ghosts came out of their
sepulchres and wandered about : and
Clemens Alexandrinus upbraids them
with the gods they worshipped ; which,
says he, are wont to appear at
tombs and sepulchres, and which are
nothing but fading spectres and airy
forms. Admonit. Ad. Gent, p. 37.
Mede observes from a passage of this
same ancient father, that the heathens
supposed the presence and power of Dae-
mons (for so the Greeks call the souls of
men departed) at their coffins and sepul-
chres, as tho' there always remained some
natural tie between the deceased and their
relicts. Churchyards are certainly as little
frequented by apparitions and ghosts as
other places, and therefore it is a weak-
ness to be afraid of passing through them.
Superstition, however, will always attend
ignorance ; and the night, as she continues
to be the mother of dews, will also never
fail of being the fruitful parent of chime-
rical fears. Even Shakespear says :
" Now it is the time of night,
That the graves all gaping wide,
Ev'ry one lets forth his sprite
In the church-way path to glide."
And Dryden:
' ' When the sun sets, shadows that
shew'd at noon
But small, appear most long and
terrible."
A more modern author follows on the
same side :
" Oft in the lone church yard at night
I've seen
By glimpse of moon-shine, checqu'ring
thro the trees.
The school-boy, with his satchel in his
hand,
Whistling aloud to bear his courage up.
And, lightly tripping o'er the long flat
stones
(With nettles skirted, and with moss
o'ergrown),
That tell in homely phrase who lie below.
Sudden he starts ! and hears, or thinks
he hears,
The sound of something purring at his
heels :
Pull fast he flies, and dares not look
behind him.
Till, out of breath, he overtakes his
fellows ;
Who gather round, and wonder at the
tale
Of horrid apparition, tall and ghastly.
That walks at dead of night, or takes his
stand.
O'er some new open'd grave ; and
(strange to telF!)
Evanishes at crowing of the cock."
— Slair's Grave. We learn from Moresin,
that churchyards were used for the pur-
poses of interment in order to remove
superstition.
Burial was in ancient times with-
out the walls of cities and towns.
Lycurgus, he tells us, first introduced
grave stones within the walls, and as it
were brought home the ghosts to the very
doors. Thus we compel horses, that are
apt to startle, to make the nearest ap-
proaches we can to the objects at which
they have taken the alarm. "Christians,"
says Laurence, " distinguished their ora-
tories into an atrium, a church yard ; a
sanctum, a church ; a sanctum sanctorum,
a chancell. Thejr did conceive a greater
degree of sanctitie in one of them, than
in another, and on one place of them than
another ; churchyards they thought pro-
faned by sports ; the whole circuit both be-
fore and after Christ was privileged for
refuge, none out of the communion of the
kirke permitted to lie there, any conse-
crate ground preferred for interment be-
fore that which was not conseorat, and
that in an higher esteem which was in an
130
NATIONAL FAITHS
higher degree of consecration, and that
in the highest which was neerest the
altar." " Sermon preached before the
King, &c.," p. 9, cited in "The Canter-
burian's Self-conviction, &c.," 1640, p. 83,
note. Bailey tells us that, in ancient
times amongst Christians^ upon any extra-
ordinary solemnity, particularly the anni-
versary dedication of a church, tradesmen
used to bring and sell their wares even
in the churchyards, especially upon the
festival of the dedication ; as at Westmin-
ster on St. Peter's Day ; at London on
St, Bartholomew's ; at Durham on St.
Cuthbert's Day, &o. ; but riots and dis-
turbances often happening, by reason of
the numbers assembled together, privileges
were by royal charter granted, for various
causes, to particular places, towns, and
places of strength, where magistrates pre-
sided to keep the people in order. In the
SufEolk Articles of Enquiry, 1638, we
read : " Have any playes^ feasts, banquets,
suppers, church ales, drinkings, temporal
courts or leets, lay juries, musters, exer-
cise of dauncing, stoole ball, foot ball, or
the like, or any other prophane usage been
suffered to be kept in your church, chap-
pell, or church yard?" At Barnes, Sur-
rey, among other ordinary benefactions,
there was the Rose Acre, at present com-
muted for a sum in consols. The ground
was left by a person so named, on condi-
tion that over nis grave in the churchyard
against the south wall of the church a
rose-tree should be always kept growing
and so it is unto this day. In " Magna
Carta," 1556, I find the statute, " Ne B90-
tor prosternet Arbores in Cemiterio."
Cnurn Supper. — There was a churn
or kern supper (so they pronounce it vul-
garly in Northumberland), and a shouting
the church or kern. This, Aram informs
us, was different from that of the Mell
Supper : the former being always pro-
vided when all was shorn, the latter after
all was got in. I should have thought
tl)at most certainly kern supper was no
more than corn supper, had not
Aram asserted that it was called the
Churn Supper, because from imme-
morial times it was customary to pro-
duce in a churn a great quantity of cream,
and to circulate it in cups to each of the
rustic company, to be eaten with bread.
This custom, in Aram's time, survived
about Whitby and Scarborough, in the
Eastern parts of Yorkshire, and round
about Gisburne, &c., in the West. In
other places cream has been commuted for
ale, and the tankard politely preferred to
the churn.
Cinque. — The famous Cornelius
Scriblerus writes: "The play which the
Italians call Cinque and the French
Mourre is extremely antient. It was
played by Hymen and Cupid at the mar-
riage of Psyche, and was termed by thes
Latins digitis micare." The French
game of Mourre is thus explained by
Littre; " uu jeu qui consiste a montrer
rapidement une partie des doigts levee et
r autre fermee, afin de donner a de-
viner le nombre de ceux qui sont leves.
Cornelius was apparently justified in dis-
suading Martin from bestowing his time-
on this recreation.
Cinque Ports. — Mr. Miall Green,,
of Streatham Hill, owner of the yachts
Thalatta, Yolande, and Figaro, was on
the 2nd December, 1901, elected deputy-
mayor of Brightlingsea, an apanage of
the Cinque Ports, in succession to Capt..
Sycamore, of the Shamrock. The cere-
mony is a curious one, the council chamber
being the tower of the parish church, while'^
the vicar acts as recorder. Each elected
freeman pays 11 pennies to the civic ex-
chequer. Comp. Brightlingsea.
Ciameur de Haro. — I presume
that the Ara mentioned in Walford's.
Fairs, Past and Present, 1888, p. 9, is an-
other form of Haro, being the cry when the-
settling time arrived at a certain stage in
the operations. The following remarks
appeared in the Daily News for June 1,,
1882: "Several learned members of the
French Academie des Sciences have come-
to the conclusion that the old fashioned
' Ciameur de Haro ' might be revived to-
advantage in civil procedure, as a means,
of enabling small landed proprietors and
other humble owners of house property to
fight their more wealthy opponents on
better terms than they can under the ex-
isting laws. It is scarcely probable that
the French Parliament will legislate in the-
sense suggested, but in the course of the
discussion which has been going on, M.
Glasson, who read a long essay on the sub-
ject; gave some very interesting informa-
tion as to the origin of the word. Accord-
ing to M. Glasson the ' Ciameur de Haro '
is identical with the ' Legatro of the
Bavarians and the Thuringians, and the--
first trace of it in France is to be found in
the ' Grand Coutumier de Normandie.'
The ' Ciameur de Haro,' or cry for jus-
tice, only resorted to in criminal cases at
first, is referred to under the name of
' Clamor Violentise ' in the Saxon laws.
It may be assumed, therefore, that when
William the Conqueror came to England,
he found the equivalent of the ' Ciameur-
de Haro ' in existence, and the changes^
which he made in the application of it
tended to bring the English mode of pro-
cedure into closer conformity of detail
with that which prevailed in Normandy.
In course of time the ' Ciameur de Haro '
was made applicable to civil as well as.
to criminal affairs, and long after it h ad-
fallen into disuse for the latter — its utility-
becoming less and less as the organizationt
AND POPULAR CUSTOMS.
131
of society grew more and more perfect —
it was retained in use throughout the
north-west provinces of France for cases
of disputed possession, and was not actu-
ally repealed until the close of the 18th
century. It still exists in the neighbour-
ing Channel Islands, and the owners of
property attach great value to it. A very
striking instance of this was afforded in
Jersey the other day^ the owner of some
Property through which a railway was to
e cut raising the 'Clamour de Haro.' He
was so stout that he had great difficulty in
fulfilling the indispensable formality of
falling on his knees and getting up again
with the cry in old French — ' Haro I
Haro ! A I'aide, mon Prince, on me fait
tort.' It is not stated whether he gain ;d
his point ; but there can be no doubt as to
the attachment of the Channel Islanders
to this survival of the Middle Ages." In
the Encyclopedia of Chambers, 1874, v.,
699 hach, there is an implied suggestion,
which is probably of no weight whatever,
that Haro is a corruption or abbreviated
form of Ha ! RoUo i the appeal of the
garty having been originally to Duke
olio.
Clavie.— Under the heading of "Re-
lics of Fire-Worship in Scotland," the
Daily News of January 4, 1878, has the
following communication : — " On the last
day of the year, old style, which falls on
the 12th January, the festival of "The
Clavie " takes place at Burghead, a fish-
ing village near Forres. On a headland
in that vilage still stands an old Roman
altar, locally called the " Douro." On the
evening of January 12 a large tar barrel
is set on fire and carried by one of the
fishermen round the town, while the as-
sembled folks shout and holloa. If the
man who carries the barrel falls, it is an
evil omen. The man with the lighted
barrel having gone with it round the town
carries it up to the top of the hill^ and
places it on the Douro. More fuel is im-
mediately added. The sparks as they fly
upwards are supposed to be witches and
evil spirits leaving the town ; the people
therefore shout at and curse them as they
disappear in vacancy. When the burning
tar oarrel falls in pieces, the fisherwives
rush in and endeavour to get a lighted bit
of wood from its remains; with this light
the fire on the cottage hearth is at once
kindled, and it is considered lucky to keep
in this name all the rest of the year. The
charcoal of the Clavie is collected and put
in bits up the chimney, to prevent the
witches and evil spirits coming into the
house. The Duoro (i.e., the Roman altar)
is covered with a thick layer of tar from
the fires that are annually lighted upon it.
Close to the Douro is a very ancient
Roman well, and, close to the well, several
rude but curious Roman sculptures can be
seen let into a garden wall.
Cla.y-Daubing'. — Brockett notices
the Cumberland usage by which the friends
of a newly-married couple met together,
and erected them a cottage, before sepa-
rating. This (he says) was called clay-
daubing.
Cleaver. — A school-boy's toy. See
Halliwell in v.
Cleke.— See Gleeh.
Clement's Day, St. — (November
23). Plot, describing a Clog Almanack,
(which is now in the Bodleian library),
says, "a pot is marked against the 23ra
of November, for the Feast of St. Clement,
from the ancient custom of going about
that night to beg drink to make merry
with." In the Privy Purse Expenses of
the Princess Mary, under November, 1537,
is this entry: " Itm. geuen to the bakers
of the Prince house on saynt Olementes
Even comyng wt theyr BoUe. . . .vs." ;
upon which the Editor (Sir P. Madden),
referring to Hone's "Every Day Book,"
observes : "In more modern times, the
blacksmiths seem to have usurped the pri-
vilege of the bakers." In a proclamation,
July 22, 1540, it is ordered : '* Neither that
children should be decked, ne go about
upon S. Nicholas, S. Katherine, S. Cle-
ment, the Holy Innocents, and such likes
dayes." In some almanacks, this day is
marked at Old Martinmass, because it is
still here and there retained as one of the
quarterly divisions of the year, on which
payments fall due. At Tenby, on St.
Clement's Day, the effigy of a carpenter
was carried round the town, and subse-
quently cut to pieces. In Staffordshire,
on this day, the children go about begging
for apples, and singing these rude verses :
" Clemeny, Clemeny, God be wi' you,
Christmas comes but once a ye-ar ;
When it comes, it will soon be gone.
Give me an apple, and I'll be gone."
Closh. — A form of ninepins, noticed
by Minsheu as forbidden by Statute 17
Edw. IV., cap. 3, and again in 18-20-23,
Henry VIII. The ninepins were either of
wood or of the shank-bones of a horse or
ox. This sport was sometimes called
closh-cayles. Prom a statement by Strutt
it may be perhaps inferred that there were
two varieties or closh or closh-cayles, that
played with a ball, and that played with
a club or stick, the latter resembling the
French jeu de quilles a haston. The
French word quille, however, — our cayles
— was applied to the stick employed in
other sports. Among our ancestors, as is
still largely the case, all this family of re-
creations was popular rather than fashion-
able. Sir Thomas Elyot, in his Governor,
1531, classes claishe pynnes with bowls and
quoits.
132
NATIONAL FAITHS
Coa.1. — Thomas Hill, in his Natural
and Artificial Conclusions, 1581, describes
" The vertue of a rare cole, that is to be
found but one hour in the day, and one
day in the yeare." " Divers authors," he
adds, "affirm concerning the verity and
vertue of this cole, viz., that it is onely
to be found upon Midsummer Eve, just at
noon, under every root of plantine and of
mugwort ; the effects whereof are wo der-
ful : for whosoever weareth or beareth the
same about with them, shall be freed from
the plague, fever, ague, and sundry other
diseases. And one author especially writ-
eth, and constantly averreth, that he
never knew any that used to carry of this
marvellous cole about them, who ever were
to his knowledge sick of the plague, or (in-
deed) complained of any other maladie."
Lupton observes, " It is certainly and con-
stantly affirmed that on Midsummer Eve
there is found, under the root of mugwort,
a coal which saves or keeps them safe from
the plague, carbuncle, lightning, the quar-
tan ague, and from burning, that bear the
same about them : and Mizaldus, the
writer hereof, saith, that he doth hear that
it is to be found the same day under the
root of plantaue, which I know to be of
truth, for I have found them the same day
under the root of plantane, which is es-
pecially and chiefly to be found at noon."
Notable Things, first printed in 1579, ed.
1660, book ii. p. 59. " The last summer,"
says Aubrey, on the day of St. John Bap-
tist, 1694, I accidentally was walking in
the pasture behind Montague House,
(Bloomsbury) ; it was 12 o'clock,! saw there
about two or three and twenty young
women, most of them well habited, on their
knees, very busy, as if they had been
weeding. A young man told me that they
were looking for a coal under the root of
a plantain, to put under their heads that
night, and they should dream who would
be their husbands. It was to be that day
and hour."
Coat-Money. — See Davis, Suppl.
Glossary, 1881, in v.
Cob or Cobbing;. — A punishment
used by seamen for petty offences or ir-
regularities among themselves : it con-
sists in bastanadoing the offender on the
posteriors with a cobbing stick, or pipe
staff; the number usually inflicted is a
dozen. At the first stroke the executioner
repeats the word watch, on which all per-
sons present are to take off their hats, on
pain of like punishment : the last stroke is
always given as hard as possible, and is
called the purse. Ashore, among soldiers,
where this punishment is sometimes adop-
ted, watch and the purse are not included
in the number, but given over and above,
or, in the vulgar phrase, free, gratis, for
nothing. This piece of discipline is also
inflicted in Ireland by the schoolboys on
persons coming into the school without
taking off their hats; it is there called
school-butter."
Cob Loaf Steallngr. — Compare
Aston. . .
Cob-Nut. — A game which consists in
pitching at a row of nuts piled up in heaps
of four, three at the bottom and one at the
top of each heap. Halliwell in v.
Cock. — A mode of evading the law
against profane expressions, used both in
conversation and literature in James I.'s
time. It is common in the old plays. Com-
pare Nares, 1859, in v. The modern equi-
valent is Scott. Our youths say Great
Scott for Great God.
Cockal. — The game played with the
huckle or pastern bone or the sheep, in-
stead of dice, corresponding with the an-
cient Indus talaris or astralagus. Compare
Nares, Gloss. 1859, in v. In Levinus Lem-
nius, we read : ' ' The antients used to play
at cokall or casting of huckle bones, which
is done with smooth sheeps bones. The
Dutch call them pickelen, wherewith our
young maids that are not yet ripe use to
play for a husband, and young married
folks despise these as soon as they are
married. But young men used to contend
one with another with a kind of bone
taken forth of oxe-feet. The Dutch call
them Coten, and they play with these at
a set time of the year. Moreover cockles
which the Dutch call Teelings are different
from dice, for they are square with four
sides, and dice have six. Cockals are used
by maids amongst us, and do no wayes
waste any ones estate. For either they
Easse away the time with them, or if they
ave time to bo idle, they play for some
small matter, as for chesnuts, filberds,
pins, buttons, and some such Juncats." —
Occult Miracles of Nature, 1658, p. 768.
In Kinder's translation from the same
author of A Sanctuarie of Salvation, p.
144, these bones are called " Huckle-bones
or coytes." In Polydore Vergil we have an-
other description of this game : "There is a
game also that is played with the posterne
bone in the hynder foote of a sheepe, oxe;
gote, fallowe or redde dere, whiche in
Latin is called Talus. It hath foure
chaunces, the ace point, that is named
Canis, or Caniculas, was one of the sides;
he that cast it leyed doune a peny or so
muche as the gamers were agreed on ; the
other side was called Venus, that signi^
fieth seven. He that cast the chaunce wan
sixe and all that was layd doune for the
castyng of Canis. The two other sides
were called Chius and Senio. He that
did throwe Chius wan three. And he that
cast Senio gained four. This game (as I
take it) is used of children in Northfolke,
and they call it the chaunce bone ; they
play with three or foure of those bones to-
gether; it is either the same or very lyke
to it." Langley's Abridg., fol. 1. Herrick
seems to speak of cock.all as a children's
AND POPULAR CUSTOMS.
133
sport, played witii points and pins. For
farther information relating to this game,
as played by the ancients, the reader may
consult Joannis Meursii Ludibunda,
sivi de Ludis Grsecorum, 1625, p. 7,
irassaAos and Dan. Souterii " Pali-
medes," p. 81, but more particularly " I
Tali ed altri Strumenti lusori degli antichi
Romani discritti " da Franseoso de' Fico-
roni, 1734. And for the Greek analogue
St. John's Manners and Customs of An-
cient Greece, 1842, i., 160-1.
Cockatrice or Basilisk. — Sir
Thomas Browne informs us that the gene-
ration of a basilisk is supposed to proceed
from a cock's egg hatched under a toad
or serpent. A conceit which he observes
is as monstrous as the brood itself. This
writer endeavours to account for its kill-
ing at a distance. " It killeth at
a distance — it poisoneth by the eye,
and by priority of vision. Now that
deleterious it may be at some dis-
tance, and destructive without corporal
contaction, what uncertainty soever there
be in the effect, there is no high impro-
bability in the relation. For if plagues or
pestilential atomes have been conveyed in
the air from different regions : if men at
a distance have infected each other : if
the shadowes of some trees be noxious : if
torpedoes deliver their opium at a dis-
tance, and stupifie beyond themselves : we
cannot reasonably deny that there may
proceed from subtiller seeds more agile
emanations, which contemn those laws,
and invade at distance unexpected. Thus
it is not impossible what is affirmed of this
animal ; the visible rayes of their eyes
carrying forth the subtilest portion of
their poison which, received by the eye of
man or beast, infecteth first the brain
and is from thence communicated unto the
heart." He adds : " Our basilisk is gene-
rally described with legs, wings, a ser-
pentine and winding taue, and a crist or
comb somewhat like a cock. But the basil-
isk of elder times was a proper kind of
serpent, not above three palmes long, as
some account, and differenced from other
serpents by advancing his head and some
white marks or coronary spots upon the
crown, as all authentic writers have de-
livered." A cockatrice hatched from a
cock's egg is described by a foreign author
as one of the terrors of the superstitious
man, and as an omen of the most pernici-
ous sort. Werenfel's " Dissertation on
Superstition," transl. into Engl. p. 7. This
reminds us of Dryden's lines :
" Mischiefs are like the cockatrice's eye ;
If they see first, they kill ; if seen, they
die."
Compare Nares, Glossary, 1859, in v.
Cockchafer. — I conclude that we
must not allow the German children's in-
vocation to the cockchafer or lady-bird
(lady-bu^ or lady-cow) to rank among
modes of predestination ; but it may be
perhaps, in its present form, the relic of
an oltfer and more serious superstition :
"May-bug, May-bug, tell this to me.
How many years my life is to be?
One year, two years," &c.
Or, as the Swiss couplet runs (translated) :
" O chafer, O chafer, fly off and awa'.
For milk, and for bread, and a silver
spoon bra'."
For which notices I am indebted to Mr.
Atkinson. But there are variant versions.
Comp. Halliwell's Nursery Bhymes, 6th
ed. pp. 263, 272.
Cock-Crow. — The ancients, because
the cock gives notice of the approach and
break of day, have, with a propriety equal
to any thing in their mythology, dedicated
this bird to Apollo. They have also made
him the emblem of watchfulness, from the
circumstance of his summoning men to
their business by his crowing, and have
therefore dedicated him also to Mercury.
With the lark he may be poetically styled
the " Herald of the Morn." Philostra-
tus, giving an account of the Apparition
of Achilles' Shade to Apollonius Tyaneus,
says, that it vanished with a little glimmer
as soon as the cock crowed. " Vit. Apol."
vol. iv. p. 16. Reed's " Shakespear," vol.
vol. iv. p. 16. Bourne very seriously
examines the fact whether spirits roam
about in the night, or are obligol
to go away at cock-crow. The tra-
ditions of all ages appropriate the appear-
ance of spirits to the night. The Jews had
an opinion that hurtful spirits walked
about in the night. The same opinion ob-
tained among the ancient Christians, who
divided the night into four watches called
the evening, midnight, cock-crowing, and
the morning. The opinion that spirits fly
away at cock-crow is certainly very an-
cient, for we find it mentioned by the
Christian poet Prudentius, who flourished
in the beginning of the fourth century, as
a tradition of common belief :
" They say the wandering powers, that
love
The silent darkness of the night.
At cock-crowing give o'er to rove.
And all in fear do take their flight.
The approaching salutary morn,
Th' approach divine of hated day,
Makes darkness to its place return.
And drives the midnight ghosts away.
They know that this an emblem is.
Of what precedes our lasting bliss.
That morn when graves give up their
dead
In certain hope to meet their God."
Bourne tells us he never met with any
reasons assigned for the departure of
spirits at the cock-crowing: "but," he
adds, "there have been prSiuced at that
134
NATIONAL FAITHS
time of night, things of very memorable
worth, which might perhaps raise the pious
credulity of some men to imagine that
there was something more in it than in
other times. It was about the time of
cock-crowing when our Saviour was born,
and the angels sang the first Christmas
carol to the poor shepherds in the fields of
Bethlehem. Now it may be presumed, as
the Saviour of the world was then born,
and the heavenly Host had then descended
to proclaim the news, that the Angel of
Darkness would be terrified and con-
founded, and immediately fly away : and
perhaps this consideration has partly been
the foundation of this opinion." It was
also about this time when our Saviour rose
from the dead. " A third reason is, that
passage in the Book of Genesis, where
Jacob wrestled with the angel for a bless-
ing, where the angels say unto him
' Let me go, for the day breaketh.' "
Bourne, however, thinks this tradition
seems more especially to have arisen
from some particular circumstances at-
tending the time of cookcrowing ; and
which, as Prudentius, before cited, seems
to say, " are an emblem of the ap-
proach of the Day of Resurrection."
" The circumstances, therefore, of the time
of cock-crowing," he adds, " being so
natural a figure and representation of the
morning of the Resurrection ; the night
so shadowing out the night of the grave :
the third watch, being, as some suppose,
the time our Saviour will come to judge-
ment at : the noise of the cock awakening
sleepy man and telling him, as it were, the
night is far spent, the day is at hand :
representing so naturally the voice of the
Arch-angel awakening the dead, and call-
ing up the righteous to everlasting day ;
so naturally does the time of cock-crowing
shadow out these things, that probably
some good well-meaning men might have
been brought to believe that the very
devils themselves, when the cock crew and
reminded them of them, did fear and
tremble, and shun the light."
In the prose Life of St. Guthlac, Hermit
of Crowland, by one Felix, circa 749, there
is the following passage: "It happened
one night, when it was the time of cock-
crowing, and the blessed man Guthlac fell
to his morning prayers, he was suddenly
entranced in light slumber — ." I quote
from Mr. Goodwin's translation of the
Anglo-Saxon original. The following is
from Chaucer's " Assemble of Foules," f.
235:
"The tame ruddocke and the coward
kite.
The cocke, that horologe is of Thropes
lite."
Spenser writes :
" The morning cocke crew loud;
And at the sound it shrunk in haste
away ,
And vanish'd from our sight.'
Allot, in "England's Parnassus," 1600,
printed the two following lines from Dray-
ton's "Endimion and Phoebe, (1593)."
"And now the cocke, the morning's
trumpeter.
Plaid hunts up for the day-starre to ap-
peare." —
Where Gray has followed our poet :
"The cock's shrill clarion, or the echo-
ing horn.
No more shall rouse them from their
lowly bed."
" But soft, methinks I scent the morn-
ing air —
Brief let me be."
And again,
" The glow-worm shows the matin to be
near."
In the "Merry Devil of Edmonton," 1608 :
" More watchfull than the day-proclay-
ming cocke."
It appears from a passage in " Romeo and
Juliet," that Shakespear means that they
were carousing till three o'clock :
" The second cock has crow'd.
The curfew-bell has toll'd; 'tis three
o'clock."
Perhaps Tusser makes this point clear :
" Cocke croweth at midnight times few
above six.
With pause to his neighbour to answer
betwix :
At three aclocke thicker, and then as ye
knowe.
Like all in to mattens neere day they
doo crowe ;
At midnight, at three, and an hour yer
day.
They utter their language as well as they
may."
By a passage in "Macbeth," "we were
carousing till the second cock," it should
seem to appear as if there were two sepa-
rate times of cock-crowing. The com-
mentators, however, say nothing of this.
They explain the passage as follows : "Till
the second cock: — Cock-crowing." So in
"King Lear": "He begins at curfew,
and walks till the first cock." 'Which is
illustrated by a passage in the "Twelve
Merry Jestes of the Widow Edith," 1525 :
' ' The time they pas merely til ten of the
clok,
Yea, and I shall not lye, till after the
first cok."
" The cock crows and the morn grows on,
When 'tis decreed I must be gone."
— Kudibras, Canto i. p. iii.
AND POPULAR CUSTOMS.
135
In Blair's Orave is a passage which
.seems to form an exception from the
.general time of cook-crowing :
" Some say, that ever 'gainst that sea-
son comes,
Wherein our Saviour's birth is cele-
brated,
This bird of dawning singeth all night
long.
And then, they say, no spirit dares stir
abroad ;
The nights are wholesome; then no
planets strike.
No fairy takes, nor witch hath power to
charm.
So hallow'd and so gracious is the time."
Bourne tells us, there is a tradition among
"the common people that at the time of
■cock-crowing the midnight spirits forsake
these lower regions, and go to their pro-
per places. Hence it is that in the coun-
try villages, where the way of life requires
more early labour, the inhabitants always
.go cheerfully to work at that time : where-
as if they are called abroad sooner, they
are apt to imagine everything they see or
hear to be a wandering ghost. Shakespear
has given us an excellent account of this
-vulgar notion in his " Hamlet." The pre-
sent writer suggested long since that the
" early village cock " of Shakespear should
be early village cloclc, as the word chanti-
<;leer has been given, and cock in the pass-
age is a pleonasm. See my edition of W.
Browne, 1868, i., 197. Peter Suavenius,
who visited Scotland about 1535, relates
in his MS. Diary that there is a place
there, eight miles in circuit, where the
•cocks never crow.
Cock-Fighting;. — Bailey tells us
"that the origin of this sport was derived
from the Athenians on the following occa-
sion : when Themistocles was marching his
army against the Persians^ he, by the way,
■espying two cocks fighting, caused his
army to behold them, and addressed them
as follows : ' ' Behold, these do not fight for
their household gods, for the monuments
•of their ancestors, nor for glory, nor for
liberty, nor for the safety of their chil-
dren, but only because the one will not
give way unto the other." This so en-
couraged the Grecians that they fought
strenuously and obtained the victory over
the Persians ; upon which cock-fighting
was by a particular law ordained to be
annually practised by the Athenians.
Cock-fighting was an institution partly re-
ligious and partly political at Athens, and
was continued there for the purpose of im-
proving the seeds of valour in the minds
of the Athenian youth. But it was after-
wards abused and perverted, both there
and in other parts of Greece, to a common
pastime and amusement, without any
moral, political, or religious intention.
and as it is now followed and practiced
amongst us. Men have long availed them-
selves of the antipathy which one cock
shows to another, and have encouraged
that natural hatred with arts that may
be said to disgrace human reason. Pegge
has proved that though the ancient Greeks
piqued themselves on their politeness, call-
ing all other nations barbarous, yet they
were the authors of this cruel and inhuman
mode of diversion. The inhabitants of
Delos were great lovers of this sport ; and
Tanagra, a city of Bceotia, the Isle of
Rhodes, Chalcis in Eubcea and the country
of Media, were famous for their generous
and magnanimous race of chickens. It
appears that the Greeks had some method
or preparing the birds for battle. An ac-
count of the origin of this custom amongst
the Athenians may be seen in ^^illiau," lib.
ii. cap. xxviii. It may be worth noting
that George Wilson, in his " Commenda-
tion of cocks and cock-fighting," 1607, en-
deavours to show that cock-fighting was
before the coming of Christ. Lord North-
ampton says: "The Romaines tooke the
crowing of a cocke for an abode of victory,
though no philosopher be ignorant that
this procedeth of a gallant lustinesse upon
the first digestion." Defensative, 1683,
sign. T. 2 verso. It is probable that
cock-fighting was first introduced into this
island by the Romans ; the bird itself was
here before Csesar's arrival. Bell-Gall. v.
sect. 12.
Fitzstephen is the first of our writers
that mentions cock-fighting, describ-
ing it as the sport of school boys on
Shrove-Tuesday. The cock-pit, it seems,
was the school, and the master was the
comptroller and director of the sport.
Fitzstephen writes : " — that we may be-
gin with the pastimes of the boys (as we
have all been boys), annually on the day
which is called Shrove-Tuesday, the boys of
the respective schools bring to the masters
each one his fighting-cock, and they are
indulged all the morning with seeing their
cocks fight in the school-room." Fd. 1772.
p. 45. In the statutes of St. Paul's School,
A. p. 1518, the following clause occurs: "I
will they use no cock-fighting nor ridmge
about of victorye, nor disputing at St.
Bartilemewe, which is but foolish baljling
and losse of time." Knight's Life of Dean
Colet,_ p. 362. From this time, at least,
the diversion, however absurd and even
impious, was continued among us. It was
followed, though disapproved and pro-
hibited in the 39 Edw. III. : also in the
reign of Henry VIII. and in 1569. It has
been called by some a royal diversion, and,
as every one knows, the cock-pit at White-
hall was erected by Henry VIII. for the
more magnificent celebration of the sport.
It was prohibited, however, by an Act of
March 3l, 1654. Moresin informs us that
136
NATIONAL FAITHS
the Papists derived this custom of exhibit-
ing eocKfights on one day every year from
the Athenians, and from an institution of
Themistocles. " Csel. Ehod." lib. ix.
variar leot. cap. xlvi. idem Pargami fiebat.
Alex. ab. Alex. lib. v. cap. 8., Papatus,
p. 66.
The Fathers of the Church inveigh
with great warmth against the spec-
tacles of the arena, the wanton shed-
ding of human blood in sport ; one
would have thought that with that
of the gladiators, cock-fighting would
also have been discarded under the
mild and human Genius of Christian-
ity. But, as Pegge observes, it was re-
served for this enlightened sera to practice
it with new and aggravated circumstances
of cruelty. In the Privy Purse Expences
of Henry VII., under 1493, there is the
entry: "March 2. To Master Bray, for
rewardes to them that brought cokkes at
Shrovetide at Westmr., £1." In the
middle of the 16th century we find the
gentlemen of Yorkshire keenly interested
in this sport, and there is a letter from Sir
Henry Savile to William Plumpton, Esq.,
announcing "a meeting of cocks " at Shef-
field, to which their common acquaintance
were expected to come, save from more or
less considerable distances. It was a match
between Lancashire, Derbyshire, and Hal-
lamshire. Plumpton Correspondence, 1839,
pp. 250-1. Stubbes, in his " Anatomie of
Ahuses," 1583, inveighs against cock-fight-
ing, which in his day seems to have been
practiced on the Sabbath in England :
" CocJc Fighiyng in Ailgna l_Anglia].
"Besides these exercises, they flock
thicke and threefolde to the cockfightes, an
exercise nothing inferiour to the rest,
where nothing is vsed, but swearing, for-
swearing, deceit, fraud, collusion, cosen-
age, skoldyng, railyng, conuitious talkyng,
fightyng, brawlyng, quarrelyng, drinkyng,
and whoryng, and whiche is worst of all,
robbing of one an other of their goodes,
and that not by direct, but indirecte
meanes and attempts. And yet to
blaunche and set out these mischeefs with-
all, (as though they were vertues), they
haue their appointed waies and set houres
when these deuilries must be exercised.
They haue houses erected to that purpose
flagges and ensignes hanged out, to giue
notice of it to others, and proclamation
goes out, to proclame the same, to the ende
that many male come to the dedication of
this solemne feast of mischeefe." It is
odd enough, that the poverty of Roger As-
cham, who was preceptor to Queen Eliza-
beth, and one of the most learned persons
of his time, was attributed by the no less
learned Camden to dicing and cock-fight-
ing ! It appears that James I. was re-
markably fond of cock-fighting. Breton,
in his Fantasticks, 1626, says under Aug. :
" I had a touch at your recreations before,
and that your cook may not kick your
coyn out of your pocket, I shall give you
some marks to cnoose a good one by ;
Know^then, that the best characters desir-
able m a fighting cock, are his shape,
colour, courage, and sharp heel; for his
shape, the middle size is ever accounted
best, because they be now most matchable
strong, nimble, and ready for your plea-
sure in his batel; and so the exceeding
little cock is as hard to match, and is com-
monly weak and tedious in his maner of
fighting; he would be of a proud and up-
right shape, with a small head, like a
spar-hawk, quick large eye, and a strong,
back crooked, and big at the setting on,
and in colour suitable to the plume of his
feathers, as black, yellow, or reddish ; the
beam of his legs would be very strong,
and according to his plume, blew, gray,
or yellow ; his spurs long, rough and sharp,
and a little bending, and looking inward ;
for his colour, the gray pyle, the yellow
pyle, or the red with the blanck breast, is
esteemed the best, the pyde is not so good,
and the white and dun are the worst ; if
it be red about the head like scarlet, it is
a sign of lust, strength, and courage ;
but if it be pale, it is a signe of sickness
and faintness; for his courage, you shall
observe it in his walk, by his treading,
and in the pride of his going, and in his
pen by his oft-crowing ; for the sharpness
of his heel, it is only seen in his fighting ;
foi what cock is said to be sharp or narrow
heel'd, which every time he risketh, he hit-
teth and draws blood of his adversary,
gilding his spurs in blood, and threatening
at every blow an end of the battel. I wish
you such a Cock." I have quoted this in-
teresting passage from Stevenson's Twelve
Months, 1661, but it is the same work as
Breton's under a different title.
Of this sport, as it was conducted in
London in 1669, an Italian resident has
left a graphic account. "The places
made for the cock-fights are a sort
of little theatre, where the spectators sit
all round on steps under cover. At the
bottom of these is a round table six braccia
in diameter, or thereabouts, and raised
about two braccia from the ground ; it is
covered with matting all stained with the
blood of cocks. The days on which they
are going to have the contests are always
advertised by large printed bills, stuck
up at all the corners of the streets, and dis-
tributed through the city. When a large
crowd of people has been got together, two
cocks are brought out in sacks by two of
those men whose business it is to breed
them and look after them. One of these-
men goes in at one side of the theatre, and
the other at the opposite entrance, and
having taken their cocks out of the bagSi
AND POPULAR CUSTOMS.
137
they hold them in their hands, whilst the
first betting is going on, which everyone
does without any rule or regulation what-
ever, being solely actuated by his own
judgment, which makes him fancy one
cock more than another. The cocks have
their wings cut and their crests removed.
They are not generally finely-grown biids,
but are very strong, and of extraordinary
pluck. Half-way up their legs they are
armed with a kind of spur of very sharp
steel, with which, when they flutter up
into the air, and come to close quarters
with their beaks, they wound each other
severely. As soon as they are set at liberty,
the combatants glare at each other for a
little while, and fix each other with their
eyes. They then proceed to the contest
with their necks stretched out, and all
their feathers rufHed. At first they ap-
proach one another slowly, step by step ;
then all of a sudden they dart at one an-
other, flapping their wings to raise them-
selves from the ground so as to attack each
other in mid-air, and wound one another
with their beaks with such fury that at the
commencement you would think that a
very keen contest was going to ensue.
However, the truth is that they tire them-
selves by degrees, and the end becomes
very tedious, simply reducing itself to
this : that one sets to work to kill the other
by the sheer fury of its pecking on the
head and eyes of its enemy, which part of
the scene will last over a quarter of an
hour, and sometimes nearly half an hour.
During the time that the contest lasts, you
hear a perpetual buzz amongst those who
are betting, who are doubling, trebling —
nay, even quadrupling-^their original
bets ; and there are those who make new
ones, according as they see how the cocks
are getting on. It often happens that
when one of the birds appears to be con-
quered, and on the point of death, it will
become restored to such wonderful vigour
that it vanquishes the stronger and kills
him, and when it happens, as in the last
case, that the beaten cock seems roused up
to courage again, then are the wildest bets
made — twenty, thirty or a hundred to
one. Sometimes it happens that both
birds are left dead on the field of battle ;
sometimes when the first is dead, the other
will drag itself on to the body of its enemy,
and with the little breath that remains to
it, will flap its wings and crow for victory.
After this he will lay himself down to dia.
When one duel is finished, other cocks are
brought on as long as there are people
left to ask for them. You pay a shilling
to enter, which goes into the purse of those
who for this end breed the cocks. So that
six or eight couples of cocks, which do not
always die on the same day, are paid for
with the sum of from forty to fifty crowns.
This race of animal is not so plucky, when
once it is taken out of the island, it having
been proved that in Normandy they do not
do as well as in England. The hatred be-
tween them is natural, so that immediately
they cease to be chickens they have to be
fed separately, otherwise they would
quickly kill one another." Antiquary,
August 1884.
In the " Statistical Account of
Scotland," vol. iii., p. 378, the
minister of Applecross, co. Boss, speak-
ing of the Schoolmaster's perquisitas,
says: "he has the cock-fight dues, which
are equal to one quarter's payment for
each scholar." In " Lluellm's Poems,"
1646, is a song, in which the author seems
ironically to satirize this cruel sport. In a
copy of verses upon two cocks fighting, by
Dr. R. Wild, the spirited qualities of the
combatants are given in the following most
bi illiant couplet :
" They scorn the dunghill ; 'tis their only
prize
To dig for pearls within each other's
eyes."
Our Poet makes his conquered or dying
cock dictate a will, some of the quaint
items of which follow :
" Imp. first of all, let never be forgot.
My body freely I bequeath to th' pot.
Decently to be boil'd, and for it's tomb.
Let me be buried in some hungry womb.
Item, executors I will have none
But he that on my side laid seven to one,
And like a gentleman that he may live.
To him and to his heirs my comb I
give."
Misson, in his "Travels in England,"
about 1698, p. 39^ says: " Cockfighting is
one of the great English diversions. They
build amphitheatres for this purpose, and
persons of quality sometimes appear at
them. Great wagers are laid ; but I am
told that a man may be damnably bubbled,
if he is not very sharp." At p. 304 he
tells us: "Cock fighting is a royal plea-
sure in England. The combats between
bulls and dogs, bears and dogs, and some-
times bulls and bears, are not battels to
death, as those of cocks." It appears that
in 1763 there was no such diversion as
public cock-fighting at Edinburgh. In
1783, there were many public cock-fighting
matches, or mains, as they were technic-
ally termed ; and a regular cock-pit was
built for the accommodation of this school
of gambling and cruelty, where every dis-
tinction of rank and character is levelled.
In 1790, the cock-pit continued to be fre-
quented." Gunning, in his " Reminis-
cences of Cambridge," under 1796, ob-
serves in a note : " Cock-fighting was much
in fashion at this time, and as the races of
the country towns approached, matches
between the gentlemen of Cambridge and
Suffolk were frequently announced." It
seems that the defaulters at a cock-pit.
138
NATIONAL FAITHS
like welchers at a horse-race, were roughly
treated ; for Gunning, speaking of a noted
hand at the game, adds : ' ' The last ac-
■count that reached the University was
that he (the defaulter) was seen in the
■basket, at a cock-pit, the usual punish-
ment for men who made bets which they
were unable to pay — ." In Brand's time
■cock-fighting still continued to be a fav-
•ourite sport of the colliers in the North of
England. The clamorous wants of their
families solicited them to go to work in
vain, when a match was heard of. Brand
relates that in performing the service ap-
propriated to the visitation of the sick
with a collier, who died a few days after-
wards, " to my great astonishment I was
interrupted by the crowing of a game cock
liung in a bag over his head. To this ex-
ultation an immediate answer was given
by another cock concealed in a closet, to
which the first replied, and instantly the
last rejoined. I never remember to have
met with an incident so truly of the tragi-
<;omical cast as this, and could not pro-
•coed in the execution of that very solemn
office, till one of the disputants was re-
moved. It had been industriously hung
beside him, it should seem for the sake of
■company. He had thus an opportunity of
■casting at an object he had dearly loved
in the days of his health and strength,
what Gray has well called "a long linger-
ing look behind." The authors of " Lan-
■cashire Folk Lore," 1867, say: "About
thirty years ago, cock-fighting formed a
■common pastime about Mellor and Black-
burn. A blacksmith, named Miller, used
to keep a large number of cocks for fight-
ing purposes. He was said to have sold
himself to the devil, in order to have
money enough for betting, and it was re-
marked that he rarely won." They also
notice that the Denton estates were held
in 1780 under leases, the terms of which
required the tenants to provide the land-
lord with a dog and a cock, or the equiva-
lent in money. The late Mr. Thomas
Miles, land-agent of Keyham, near Leices-
ter, who probably knew more of the con-
cerns of the families for miles round than
any individual of his time, used to mention
that Jones, the parson at Ashby, would
have a cloth laid over the drawing-room
carpet on Sundays between services, and
have a couple of cocks in "to give them
wind." This was about 1830. Cockfight-
ing is much in vogue even now among the
vulgar of all ranks in this country ; but it
is no longer countenanced either legally or
socially. " On Thursday, at the Birming-
ham Police-court, John Brown, a publican,
■was summoned to answer the complaint of
the police for unlawfully keeping open h-s
Tiouse, and acting in the management of a
room, for the purpose of fighting of cocks,
on the 27th of July last. A detective de-
posed to having obtained entrance to the
defendant's house and to witnessing all
the preparations for a cock-fight — the pit,
birds, &c. In the evening he again went
to the house and found traces of a fight
having taken place, as well as cocks which
had evidently been engaged in combat.
For the defence it was alleged that there
had neither been fighting nor intention to
fight, and that the birds found trimmed as
if for battle had merely been trimmed for
the purpose of being painted on canvas
The defendant was ordered to pay a fine
of £5 and costs." — Daily News lor Satur-
day, Sept. 26, 1868.
Carpentier's Glossary calls " Gallo-
rum'pugna": — Ludi genus inter pue-
ros scholares, non uno in loco usitati.
Lit. remis. An. 1383, in Reg. 134.
Ohartoph. Reg. ch. 37. " En ce Ka-
resme entrant. ... a une feste ou dance
que Ten faisoit Iqrs d'Enfans pour la
jouste des coqs, ainsi qu'il est aocoustume
(en Dauphine)." In the same work under
the words " Gallorum pugna," a.d. 1458,
some differences are mentioned as subsist-
ing between the M^or and Aldermen of
Abbeville, and the Dean and Chapter of
the Church of St. Ulfra, which are made
up on the following condition : " C'est as-
savoir que lesdiz Doyen et Cappitre, accor-
deut que doresenavant ilz souffreront et
conseutiront, que cellui qui demourra Roy
d' I'escolle la nuit des Quaresmiaulx ap-
porte ou fache apporter devers le Maieur
de laditte Ville ou Camp. S. George, le
Cocq, qui demourra ledit jour ou autre
jour viotorieux, ou autre Oocq; et que
ledit Roy presente au dit Maieur pour
d'icellui faire le cholle en la maniere ac-
coutumee. Du Cange, in his " Glossary,"
torn. ii. col. 1679, says, that although this
practice was confined to school-boys in
several provinces of France, it was never-
theless forbidden in the Council of Copria
(supposed to be Cognac) in the year 1260.
The Decree recites ' ' that although it was
then become obsolete, as well in Grammar
Schools as in other places, yet mischiefs
had arisen, &c." Du Cange in verho.nni
see Carpentier v. Jasia. In a MS. Book
of Prayers, executed in the Netherlands at
the end of the fifteenth century, one of the
lepresentations intended as ornamental
designs for the volume, is a cock-fight.
Cock Lorel.— The name of a famous
thief, said to have lived in the time of
Henry VIII., and by one old writer de-
scribed as a tinker by trade. The phrase
seems to have become generic. Compare
Nares, Glossary, 1859, in v., and Hazlitt's
Handbook, 1867, p. 113. The true period
of this celebrity is doubtful. Wynkyn de
Worde printed a tract, entitled Cock
Lorels Bote.
Cockney. — The term Cock applied to
a man familiarly p's a mark of affection is
AND POPULAR CUSTOMS.
139
not known to be of any antiquity; but
Cockney would otherwise seem to be a
■colloquial corruption of that monosyllable,
and to signify an effeminate person, one
who has been over-petted, or as we should
say, a milk-sop. I am not so sanguine as
Mr. Way ("Prompt. Parv." art. "Cock-
ney,") that the word is to be traced to
"Cockayne," an opinion which is appar-
ently shared by Mr. Halliwell. " Archaic
Dictionary," 1847, art. "Cockney," but
rather think it is the other way. That,
having originally signified a spoiled boy or
man, it should have acquired the second-
ary meaning of a Londoner, is by no means
strange, when it is considered that Lon-
doners are even now, in the very extended
sense of the phrase, looked upon by all
the rest of the world as people good for
very little beyond sedentary pursuits. In
Nash's "Pierce Peniles," 1592, there is
the following passage, leaving no doubt
as to the writer's interpretation of the
term at that period : — " A young heyre,
or cockney, that is' his mother's darling,
if hee have playde the waste-good at the
Innes of the Court, or about London, and
that neither his students pension, nor his
unthrifts credite, will serve to maintaine,
■Ac," and the citation from a MS. ascribed
to the 14th century, in Pegge's Anecdotes
■of the English Language, 1844, p. v. ex-
actly confirms this view: " Puer in de-
liciis matris nutritus^ Auglice a cockney.'"
Cock Penny. —The scholars at
Clitheroe Free Grammar-School had to
pay at Shrovetide what is called a cock-
penny, which the authors of "Lancashire
Folk-Lore," 1867^ supposed to be a sub-
stitute for bringing the animal itself to
school, which formerly was very common.
This cock-penny used to be paid also at
Burnley Gframmar School, but has been
long discontinued.
Cockpit. — This term was not only
apjplied to a place where cock-fights were
held, and to the theatres in Drury Lane
and Whitehall originally devoted to the
same purpose, but to the part of a ves-
sel of war, where courts of inquiry were
held. There is a tract in verse on this
last acceptation by Charles Fletcher,
M.D., 1787.
Cock's-Odin. — Cock's-Odin was,
irom its name, probably a traditionary
flame handed down from Danish times ;
or of the Danes there are many memorials
scattered all over the Border. The play
itself, however^ throws no light upon any
recognisable circumstance of their cruel
invasions. It consisted merely of one boy
sent forth to conceal himself within a cer-
tain range, and, after due law, the rest
set out like so many hounds to discover
and catch him if they could. What Odin
could have to do with the fugitive I cannot
conjecture; and whether the cock's vic-
torious crow can be emblematical of tri-
umphj is only a speculation worthy of a
most inveterate Dryasdust.
Cock's-Spur. — Pliny mentions the
spur, and calls it Telum, but the gafle is a
mere modern invention, as likewise is the
great, and, I suppose, necessary exactness
in matching them. The Asiatics, however,
use spurs that act on each side like a lan-
cet, and which almost immediately decide
the battle. Hence they are never per-
mitted by the modern cock-fighters.
Cock-Throwing: and Thrash-
in gr. — The writer of a pamphlet entitled
" Clemency to Brutes, &c." 1761, has the
following observation: " AVhence it had
its rise among us I could never yet learn to
my satisfaction : but the common account
of it is, that the crowing of a cock pre-
vented our Saxon ancestors from massa-
cring their conquerors, another part of our
ancestors, the Danes, on the morning of a
Shrove Tuesday, whilst asleep in their
beds." " Battering with missive weapons
a cock tied to a stake, is an annual diver-
sion," says an essayist in the " Gentle-
man's Magazine," for Jan., 1737, "that
for time immemorial has prevailed in this
island." A cock has the misfortune to be
called in Latin by the same word which
signifies a Frenchman. "In our wars
with France, in former ages, our ingeni-
ous forefathers," says he, "invented this
emblematical way of expressing their de-
rision of, and resentment towards that
nation ; and poor Monsieur at the stake
was pelted by men and boys in a very
rough and hostile manner." 'He instances
the same thought at Blenheim House,
where over the portals is finely carved in
stone the figure of a monstrous lion tear-
ing to pieces a harmless cock, which may
be justly called a pun in architecture.
Among the games represented in the mar-
gin of the " Roman d' Alexandre," in the
Bodleian, is a drawing of two boys carry-
ing a third on a stick thrust between his
legs, who holds a cock in his hands. They
are followed by another boy, with a flag
or standard emblazoned with a cudgel.
Strutt has engraved the group in pi. sxxv.
of his " Sports and Pastimes." He sup-
poses, p. 293, that it represents a boyish
triumph : the hero of the party having
either won the cock, or his bird escaped
unhurt from the dangers to which he had
been exposed. The date of the illumina-
tion is 1343. Another early example of
this custom may be adduced from the fif-
teenth century poem, "How the Goode
Wif Thaught hir Daughter." It is where
the good wife admonishes her child to
avoid certain unbecoming pastimes ; she
says :
" Goe thou noght to wrastelynge ne she-
^ tynge at the cokke.
As it were a strumpet or a gegelotte."
140
NATIONAL FAITHS
Hence it appears that women and girls
were fond of attending these diversions.
In common with football, cockthrashing is
mentioned, in 1409, as a sport then in
vogue, on which certain persons used to
levy money under pretence of applying it
to the purposes of the players. In
Smith's Life of the Fourth Lord Ber-
keley, who died in 1417, speaking of his
recreations and delights, he tells the
reader, ' ' Hee also would to the threshing
of the cocke, pucke with hens blindfolde
and the like." Vol. ii. fol. 459. At Pin-
ner, near Harrow, the cruel custom of
throwing at cocks was formerly made a
matter of public celebrity, as appears by
an ancient account of receipts and expen-
ditures. The money collected at this sport
was applied in aid of the poor rates. "1682.
Received for cocks at Shrovetide, 12s. Od.
1628. Received for cocks in towne, 19s.
lOd. Out of towne, 6d." This custom ap-
pears to have continued as late as the
year 1680. Lysons' Environs, vol. ii.
p. 588. Quarles, in his Preface to Argalus
and Parthenia, 1629, allusively to the fate
of that work, observes: "I have suffered
him to live, that he might stand like a
Jack-a-Lent, or a Shroving Cake for every
one to sjpend a cudgel at." Grose tells us
that, ' ' To whip the cock is a piece of sport
practised at wakes, horse-races, and fairs,
in Leicestershire : a cock being tied or
fastened into a hat or basket, half-a-dozen
carters, blindfolded, and armed with their
cart-whips, are placed round it, who, after
being turned thrice about, begin to whip
the cock, which if any one strikes so as to
make it cry out, it becomes his property ;
the joke is that, instead of whipping the
cock, they flog each other heartily."
Hogarth has satiriized this barbarity in
the first of the prints called " The Four
Stages of Cruelty." Trusler's description
is as follows : " We have several groupes of
boys at their different barbarous di-
veisions; one is throwing at a cock,
the universal Shrove-tide amusement,
beating the harmless feathered animal
to jelly." There is a passage in
the "Newcastle Courant" for March,
15th, 1783. "Leeds, March 11th,
1783: Tuesday se'nnight, being Shrove-
tide, as a person was amusing himself
along with several others, with the barbar-
ous custom of throwing at a cock, at How-
den Clough, near Birstal, the stick pitched
upon the head of Jonathan Speight, a
youth about thirteen years of age, and
killed him on the spot. The man was com-
mitted to York Castle on Friday." In
" Witt's Recreations," 1640, it is thus re-
ferred to : —
"Cock a-doodle-do, 'tis the bravest
game,
Take a cock from his dame,
And bind him to a stake.
How he strutts, how he throwes,
How he swaggers, how he crowes.
As if the day newly brake.
How his mistris cackles ,
Thus to find him in shackles,
And ty'd to a pack-threed garter;
Oh the bears and the bulls
Are but corpulent gulls
To the valiant Shrove-tide martyr."
The custom of throwing at cocks at Shrove
Tuesday was still retained in Mr. Brand's
time (1794) at Heston in Middlesex, in a
field near the church. Constables (says B.)
have been often directed to attend on the
occasion, in order to put a stop to so bar-
barous a custom, but hitherto they have
attended in vain. I gathered the follow-
ing particulars from a person who re-
gretted that in his younger years he had
often been a partaker of the sport. The
owner of the cock trains his bird for some
time before Shrove Tuesday, and throws a
stick at him himself, in order to prepare
him for the fatal day, by accustoming him
to watch the threatened danger, and, by
springing aside, avoid the fatal blow. He
holds the poor victim on the spot marked
out by a cord fixed to his leg, at the dis-
tance of nine or ten yards, so as to be out
of the way of the stick himself. Another
spot is marked, at the distance of twenty-
two yards, for the person who throws to
stand upon. He has three shys, or throws,
for twopence, and wins the cock if he can
knock Jbim down and run up and catch
him before the bird recovers his legs. The
inhuman pastime does not end with the
cock's life, for when killed it is put into a
hat, and won a second time by the person
who can strike it out. Broomsticks are
generally used to shy with. The cock, if
well trained, eludes the blows of his cruel
persecutors for a long time, and thereby
clears to his master a considerable sum of
money. But I fear lest, by describing the
mode of throwing at cocks, I should de-
serve the censure of Boerhaave on another
occasion : "To teach the arts of cruelty is
equivalent to committing them." This
custom was retained in many schools in
Scotland within the 18th century. The
schoolmasters were said to preside at the
battle, and claimed the run-away cocks,
called fugees, as their perquisites. Aker-
man (" Wiltshire Glossary," 1842, in voce)
notices this pastime under its local desig-
nation of " Cock-Sqwoilin." In "New-
market : or an Esay on the Turf," 1771,
vol. ii. p. 174, we read : " In the Northern
part of England it is no unusual diversion
to tie a rope across a street and let it swing
about the distance of ten yards from the
ground. To the middle of this a living
cock is tied by the legs. As he swings in
the air, a set of young people ride one
after another, full speed, under the rope,
and rising in their stirrups, catch at the
AND POPULAR CUSTOMS.
141
animal's head, which is close clipped and
well soaped in order to elude the grasp.
Now he who is able to keepe his seat m
the saddle and his hold of the bird's head,
so as to carry it off in his hand, bears away
the palm, and becomes the noble hero of
the day.'' A print of this barbarous cus-
tom may be seen in the " Trionii, &c. della
Venetia " ; see also Menestrier, " Traite
des Tournois," p. 346. The Shrove-Tues-
day's massacre of this useful and spirited
creature is now virtually at an end, as are
also those monstrous barbarities, the
battle royal and Welsh main. Compare
Pancakes and Shrove-Tuesday .
Cock Watt, mentioned by Decker in
" Jests to make you Merrie," 1607, as
" the walking Spirit of Newgate."
Cockle-Bread.— See Hot Cockles.
Cockle and Mussel Feast. —
At the commencement of November, in
accordance with a custom of very ancient
origin, members of the Clitheroe Corpora-
tion assemble at the annual "cookie and
mussel feast " for the purpose of choosing
a Mayor for the ensuing year. Although
this singular title is still retained, cockles
and mussels form only an insignificant
portion of the entertainment.
Coffee-Farthings. — See Shrove-
tide.
Coffin. — ^We have the very coffin of the
present age described in Purandus. " Cor-
pus lotum et sindone obvolutum, ac Luculo
conditum, Veteres in coenaculis, sen Tri-
cliniis esponebant," Mationale, p. 225.
Loculus is a box or chest. Thus in old
registers I find coffins called kists, i.q.
chests. Gough's Sep. Mon., ii., Introd.
In the Squyr of Low Degre, the King's
daughter encloses the hero, her lover, as
she supposes, in a maser 4re, i.e., a hollow
trunk, with three locks. See Emhalming,
infra. "Uncovered coffins of wainscot,"
observes Mr. Atkinson, in the " Cleveland
Glossary," 1868, " were common some
years ago, with the initials and figures of
the name and age studded on the lid in
brass-headed nails ; but coffins covered
with black are now commonly seen. The
coffin is almost never borne on the shoul-
ders, but either suspended by means of
towels passed under it, or on short staves
provide for the purpose by the under-
takers, and which were customarily, in
past days, cast into the grave before be-
ginning to fill it up. The author saw one
of these bearing staves dug out when re-
digging an old grave in August, 1863. Men
are usually borne by men, women by
women, and children by boys and girls ac-
cording to sex. Women who have died in
childbirth have white sheets thrown over
their coffins." Compare Funeral Cus-
toms.
Colchester Trump.— See Buff.
Coidharbour. — A name found in
many parts of England, and under the
local appellation elsewhere^ and most rea-
sonably explained to signify the shelters
once existing in different parts of a coun-
try, where a disused residence, Roman or
otherwise, had been fitted up for the ac-
commodation of travellers content with
temporary protection from the weather ;
and these places usually consisted of apart-
ments with bare walls. The German equi-
valent is Kalten-harherg . Wright's
Domestic Manners and Sentiments, 1862,
p. 76.
Collop or Shrove Monday. —
In the North of England, and elsewhere,
the Monday preceding Shrove Tuesday or
Pancake Tuesday, is called Collop
Monday ; eggs and collops composed
an usual dish at dinner on this
day, as pancakes do on the follow-
ing^ from which customs they have
plainly derived their names. Gentleman' s
Magazine, 1790, p. 719. It should seem
that on Collop Monday they took their
leave of flesh in the papal times, which
was anciently prepared to last during the
winter by salting, drying, and being hung
up. Slices of this kind of meat are to this
day termed collops in the North, whereas
they are called steaks when cut off from
fresh or unsalted flesh ; a kind of food
which I am inclined to think our ances-
tors seldom tasted in the depth of winter.
A collop is a slice of meat or cutlet from
an animal, metaphorically a child, in
which sense Shakespear and Lyly use it.
The etymology is doubtful, unless it is
from the old Latin colponer, to cut.
Colt-Plxy. — In Hampshire they give
the name of colt-pixy to a supposed spirit
or fairy, which, m the shape of a horse,
wickers, i.e., neighs, and misleads horses
into bogs, &c.
Columbaria. — Pigeon-houses, an
inheritance, in common with so many
others, from the ancient Hellenic farm-
yard, formerly maintained on a very large
scale both in England and abroad. There
was one at Hawthornden, the seat of
Drummond the poet. These monastic and
seigniorial adjuncts became very obnoxi-
ous by reason of the devastations of the
pigeons among the crops and orchards,
and their prolific increase. Occasionally the
buildings were of an ornamental charac-
ter ; see Otto Jahn, Vie Wandgemalde des
Columbariums in der Villa Pamfili,
Miinchen, 1857, with engravings.
Columbine. — Steevens, commenting
on the mention of columbine in " Ham-
let," says: "From Cutwode's ' Caltha
Poetarum,' 1599, it should seem as if this
flower was the emblem of cuckoldom :
' The blue cornuted columbine.
Like to the crooked horns of Acheloy.' "
142
NATIONAL FAITHS
"Columbine," says another of the com-
mentators, S.W. " was an emblem of cuck-
oldom, on account of the horns of its neo-
taria which are remarkable in this plant."
A third commentator, Holt White, says :
' ■ The columbine was emblematical of for-
saken lovers :
' The columbine, in tawny often taken,
Is then ascrib'd to such as are for-
Browne's Britannia's Pastorals, Book ii.
Combination-Room. — The apart-
ment at Cambridge where the fellqws re-
tire after dinner for conversation and
wine.
Comet. — (i.) In the Earl of North-
ampton's " Defensative/' 1583, sign. v. 4,
we read: "When dyvers. uppon greater
scrupulosity than cause, went about to
disswade her Majestye, lying then at Rich-
monde, from looking on the comet which
appeared last ; with a courage aunswei'-
able to the greatuesse of her State, shee
caused the windowe to be sette open, and
cast out thys worde, jacta est alea, the
dyce are throwue, affirming that her sted-
fast hope and confidence was too firmly
planted in the Providence of God, to be
blasted or affrighted with those beames,
which either had a ground in Nature
whereupon to rise, or at least no warrant
out of (Scripture to portend the mishappes
of Princes." He adds: "I can affirm
thus much, as a present witnesse, by mine
owne experience." The writer is refer-
ring to the comet, or blazing star, which
appeared on the 10th October, 1580, some
months after the earthquake in April. The
latter is supposed to be referred to in
liomeo and Juliet. Francis Shakleton
published an account of the comet of Octo-
ber, (ii.) A game at cards. See Davis,
Suppl. Glossary, 1881, in v.
Commerce. — See I am a Spanish
Merchant.
Communion Table.— See Bowing.
Communion Tokens. — Pieces of
pewter formerly given to those who ap-
plied to receive the sacrament, after satis-
tying the minister that they were fit for
such a ceremony.
Conduits.— Speaking of the differ-
ent conduits in or about London, Strype,
in his additions to Stow, says : ' ' These
conduits used to be in former times visited.
And particularly, on the 18th of Sept.,
1562, the Lord Mayor (Harper), Alder-
men, and many Worshipful Persons, and
divers of the Masters and Wardens of ths
Twelve Companies, rid to the conduit
heads for to see them after the old cus-
tom; and afore dinner they hunted the
hare, and killed her, and thence to dinner
at the Head of the Conduit. There was a
good number, entertained with good cheer
by the Chamberlain. And after dinner
they went to hunting the fox. There was
a great cry for a mile ; and at length the
hounds killed him at the end of S. Giles's.
Great hallowing at his death, and blowing
of horns." Survey, 1720, i., 25.
Conf arreation. — The following ex-
tract is from an old grant, cited in Du
Cange, v. Conf arreatio : ' ' Miciacum con-
cedimus et quicquid est Fisci nostri
intra Fluminum alveos et per sanc-
tarn Confarreationem et Annulum in-
exceptionaliter tradimus." The cere-
mony used at the solemnnization of
a marriage was called confarreation,
in token of a most firm conjunc-
tion between the man and the wife, with a
cake of wheat or barley. This, Blount
tells us, is still retained in part with us
by that which is called the bride-cake used
at weddings. Moffet informs us that "the
English, when the bride comes from
church, are wont to cast wheat upon her
head ; and when the bride and bridegroom
return home, one presents them with a
pot of butter, as presaging plenty, and
abundance of all good things." " Health's
Improvement," p. 218. This ceremony of
confarreation has not been omitted by
Moresin ("Papatus," p. 165.) Nor has it
been overlooked by Herrick ("Hespe-
ndes," p. 128). See also Langley's Poly-
dore Vergil, fol. 9, verso. It was also a
Hebrew custom. See Selden's " Uxor He-
braica" (Opera tom. iii. pp. 633, 668).
Comp. Bride-Cake and Wedding Cake.
Conjuration.— There is a curious
letter from the Abbot of Abingdon to Se-
cretary Cromwell, about 1536, in which the
writer gives an account of a priest who had
been captured for practising conjuration.
There is the following description of this
person : " It s'hall please your Maistership
to be advertised that ray officers have
taken here a Preyste, a suspecte person,
and with hym certeyn bokes of conjura-
cions, in the whyche ys conteyned many
conclusions of that worke ; as fyndyng out
of tresure hydde, cousecratyng of ryngs
with stones in theym, and consecratyng of
a cristal stone wheryn a chylde shall looke,
and se many thyngs. Ther ys also many
fygorsinhyt whiche haue dyvers thyngs
in tfieym, and amongs all, one the whioha
hath a swerde crossed ouer with a septor."
f^ing James, in his " Dsemonologie," says :
The art of sorcery consists in divers
forms of circles and conjurations rightly
joined together, few or more in number
according to the number of persons con-
jurers (always passing the singular num-
ber), according to the qualitie of the circle
and form of the apparition. Two prin-
cipal things cannot well in that errand be
wanted : holy water (whereby the Devil
mocks the papists), and some present of a
AND POPULAR CUSTOMS.
I4S
living thing unto him. There are likewise
certain daies and houres that they ob-
serve in this purpose. These things being
all ready and prepared, circles are
made, triangular, quadrangular, round,
double, or single, according to the
form of the apparition they crave.
But to speak of the diverse formes
of the circles, of the innumerable
characters and crosses that are within and
without, and out-through the same ; of the
diverse forms of apparitions that the craf-
tie spirit illudes them with, and of all
such particulars in that action, I remit it
over to many that have busied their heads
in describing of the same, as being jjut
curious and altogether unprofitable. And
this farre only I touch, that, v.'hen the con-
jured spirit appeares, which will not be
while after many circumstances long pray-
ers, and much mutterings, and mur-
murings of the conjurers, like a papiste
prieste dispatching a hunting mass — how
soon, I say, he appears, if they have missed
one jote of all their rites : or if any of
their feete once slyd over the circle,
through terror of this fearful apparition,
ha paies himself at that time, in his owne
hand, of that due debt which they ought
him and otherwise would have delaied
longer to have paied him : I meane, he
carries them with him, body and soul. If
this be not now a just cause to make them
weary of these formes of conjuration^ I
leave it to you to judge upon ; considering
the bngsomeness of the labour, the precise
keeping of daies and houres (as I have
said), the terribleness of the apparition
and the present peril that they stand in,
in missing the least circumstance or freite
that they ought to observe : and, on the
other part, the devill is glad to moove
them to a plaine and square dealing with
them as I said before." "This," Grose
observes, " is a pretty accurate description
of this mode of conjuration, styled the cir-
cular method ; but, with all due respect
to his Majesty's learning, square and tri-
angular circles are figures not to be found
in Euclid or any of the common writers
on geometry. But perhaps King James
learnt his mathematics from the same sys-
tem as Doctor Sacheverell, who, in one of
his speeches or sermons, made use of the
following simile : 'They concur like paral-
lel lines, meeting in one common
center.' "
Conjuror.— Scot tells us that with
regard to conjurors, " The circles by which
they defend themselves are commonly nine
foot in breadth, but the Eastern magicians
must give seven." Discovery, ed. 1665,
72. Melton, speaking of conjurors, says,
" They always observe the time of the
moone before they set their figure, and
when they set their figure and spread
their circle, first exorcise the wine
and water, which they sprinkle on their
circle, then mumble in an unknown lan-
guage. Doe they not crosse and exorcise-
their surplus, their silver wand, gowne,
cap^ and every instrument they use about
their blacke and damnable artr' Nay,
they crosse the place whereon they stand,
because they think the Devill hath no-
power to come to it, when they have blest
it." Astrologaster, 1620, p. 16. The fol-
lowing passage occurs in Dekker's
"Strange Horse Race," 1613, sign. D 3,
" He darting an eye upon them, able to
counfound a thousand conjurors in their
own circles (though with a wet finger they
could fetch up a little devill)." Allusions-
to this character are not uncommon in our
old plays. In " Albumazar," a comedy.
1615:
" He tels of lost plate, horses, and
straye cattell
Directly, as he had stolne them all him-
selfe."
Again, in " Ram Alley," 1611 :
— " Fortune-teller, a petty rogue
That never saw five shillings in a heape.
Will take upon him to divine Men's fate^
Yet never knows hiraselfe shall dy a
beggar.
Or be hanged up for pilfering table-
deaths.
Shirts, and smocks, hanged out to dry
on hedges."
In Osborne's " Advice to his Son," 1656,
p. 100, speaking of the soldiery, that
author says, " they, like the spirits of con-
jurors, do oftentimes teare their masters
and raisers in pieces, for want of other im-
ployment." Butler says of his conjuror
that he could
" Chase evil spirits away by dint
Of cickle, horse-shoes, hollow flint."
Addison, in his " Drummer, or the-
Haunted House," has introduced a rather
apposite scene :
"Gardu. Prithee, John, what sort of a
creature is a conjuror?
Butl. Why he's made much as other men
are, if it was not for his long grey beard.
His beard is at least half a yard long : he's,
dressed in a strange dark cloke, as black
as a cole. He has a long white wand in his
hand.
Coachm. I fancy 'tis made out of witch-
elm.
Gard. I warrant you if the ghost appears
he'll whisk ye that wand before his eyes
and strike you the drum- stick out of his-
hand.
Butl. No ; the wand, look ye, is to make
a circle; and if he once gets the ghost-
in a circle, then he has him. A circle, you
must know, is a conjuror's trap.
144
NATIONAL FAITHS
Coach. But what will he do with him,
when he has him there?
Butl. Why then he'll overpower him
with his learning.
Gard. If he can once compass him and
get him in Lob's pound, he'll make no-
thing of him, but speak a few hard words
to him, and perhaps bind him over to his
good behaviour for a thousand years.
Coachm. Ay, ay he'll send him packing to
his grave again with a flea in his ear, I
warrant him.
Butl. But if the conjuror be but well
f)aid, he'll take pains upon the ghost and
ay him, look ye, in the Red Sea — and
then he's laid for ever.
Gardn. Why, John, there must be a
power of spirits in that same Red Sea. I
warrant ye they are as plenty as fish. I
wish the spirit may not carry ofi a corner
of the house with him.
Butl. As for that, Peter, you may be sure
that the steward has made his bargain
with the cunning man before-hand, that he
shall stand to all costs and damages."
Conquering'. — This is a game in
which schoolboys fit snail-shells together,
Eoiut to point, and whichever succeeds in
reaking the other^ is said to be the con-
queror. One shell is occasionally the hero,
in this way, of a hundred battles, the
strength of the shells being very unequal.
Consummation.— In the time of
Montaigne, at least, it grew to be
a belief in France that when any
ill - will or jealousy existed against the
husband, the latter might counteract
the malignant influence by repeating
a certain charm three times, tying
at each turn a ribbon, with a medsu
attached to it, round his middle, the said
medal or plate being inscribed with caba-
listic characters. The plate was to be
placed exactly upon the reins, and the
third and last time was to be securely
fastened, that it could not slip off, care
being also taken to spread a gown on the
bed, so as to cover both the man and the
woman. We do not hear of any English
analogue ; yet it is a class of usage which
might easily pass into desuetude and obli-
vion. The same writer has in his graphic
and candid fashion adduced many other
illustrations of nuptial practices in his
country during the sixteenth century ; but
they fall outside our immediate range.
Essays, by Hazlitt, 1902, i., 99. Compare
Amulets, supra.
Cora,!. — The well-known toy,
which is generally suspended from the
necks of infants to assist them in cutting
their teeth, is with the greatest probability
supposed to have had its origin in an an-
cient superstition, which considered coral
as an amulet or defensative against fasci-
nation : for this we have the authority of
Pliny. "Aruspices religiosum Coralli gesta-
men amoliendis perioulis arbitrantur : et
Surculi Lnfantise alligati tutelam habere
creduntur." It was thought too to
preserve and fasten the teeth in
men. In Bartholomeus " de Proprie-
tatibus Rerum," we read : " Wytches
tell, that this stone (coral) withstondeth
lyghtenynge.— It putteth of lyghtnyng,
whirlwynde, tempeste and storraes fro
shyppes and houses that it is in. The red
coral helpeth ayenst the fendes gyle and
scorne, and ayenst divers wonderous doyng
and multiplieth fruite and spedeth be-
gynnyng and ending of causes and of
nodes." Coles, in his " Adam in Eden,"
speaking of coral, says : "It helpeth chil-
dren to breed their teeth, their gums being
rubbed therewith; and to that purpose
they have it fastened at the ends of their
mantles." And Plat, in his " Jewel-House
of Art and Nature," 1594, says, "Coral is
good to be hanged about children's necks,
as well to rub their gums, as to preserve
them from the falling sickness : it hath
also some special sympathy with nature,
for the best coral being worn about the
neck, will turn pale and wan, if the party
that wears it be sick, and comes to its
former colour again, as they recover
health." Scot, in his "Discovery of
Witchcraft," 1584, says : " The coral pre-
serveth such as bear it from fascination or
bewitching, and in this respect they are
hanged about children's necks. But from
whence that superstition is derived, or who
invented the lye I know not : but I see
how ready the people are to give credit
thereunto by the multitude of corrals that
were employed." Steevens informs us
that there appears to have been an old
superstition that coral would change its
colour and look pale when the wearer of
it was sick. Reed's Shahespear, vii.j 308.
So in the play of " The Three Ladies of
London," 1584 :
" You must say jet will take up a straw,
amber will make one fat.
Coral will look pale when you be sick,
and chrystal will stanch blood."
In Erondel's "French Garden," 1605,
edit. 1621, signat. H 2, in a dialogue re-
lative to the dress of a child, we have an-
other proof of the long continuance of this
custom: "You need not give him his
corall with the small golden chayne, for I
beleeve it is better to let him sleepe untill
the afternoone,"
Corby Pole Fair.— See Fairs.
Cork. — Throwing the Dart by the
Mayor of Cork, an annual usage. See
Illustrated London News, June 2, 1855.
Cornichon-va-devant.— A kind
of game played in Prance in the sixteenth
century, of which the precise nature is un-
certain, and therefore whether there is or
AND POPULAR CUSTOMS.
145
was any English analogue. Montaigne's
Essays, by W. C. Hazlftt, 1902, iv 275.
Corning'. — Brand's servant, B. Jelks,
informed him that there was a custom in
Warwickshire for the poor on St. Thomas's
Day, to go with a bag to beg corn of the
farmers, which they called going a-corn-
ing.
Cornish Leechdoms. — Communi-
cated by the late T. Q. Couch. There are
numerous disjointed fragments of super-
stition which have been so sadly misshapen
by time as to defy all attempts to classify
them, and yet are worthy of being pre-
served against the period when the pro-
gress of education shall have rendered
them obsolete. These are the superstitions
connected with animals, plants, and things
inanimate, and the medical or other vir-
tues attributed to them. The domestic
treatment of disease among our poor con-
sists chiefly of charms and ceremonies, and
even when recourse is had to material re-
medies, as much importance is attached to
tho rites which attend their employment as
to the agents used. In many cases we may
notice remnants of the old doctrine of sig-
natures, and the idea of sympathies and
antipathies between separate and dissimi-
lar bodies. The brightest coloured decoc-
tions, as saffron-water, are given to
"throw out" exanthematous eruptions;
whilst the nettle rash is treated by copi-
ous draughts of nettle tea. The fisher-
man, whose hand is wounded by a hook, is
very careful to preserve the hook from rust
during the healing of the wound.
The following instances will illus-
trate the household medicine of the poorer
of our country people : If the in-
fant is suffering from the thrush, it
is taken, fasting, on three following
mornings, to have its mouth blown into by
a posthumous child. If afflicted with the
hooping cough, it is fed with the bread
ana butter of a family, the heads of which
bear respectively the names John and
Joan. In the time of an epidemic, so
numerous are the applications, that the
poor couple have little reason to be grate-
ful to their godfathers and godmothers for
their gift or these particular names. Or,
if a piebald horse is to be found in the
neighbourhood, the child is taken to it,
and passed thrice under the belly of the
animal ; the mere possession of such a
beast confers the power of curing the dis-
ease. The owner of a piebald horse states
that he has frequently been stopped on the
road by anxious mothers, who inquired of
him, in a casual way, what was good for
the hooping cough? and the thing he men-
tioned, however inappropriate or absurd,
was held to be a certain remedy in that
particular case. The passing of children
through holes in the earth, rooks, or trees,
was once an established rite, and the old
Saxon penitentiaries record strict and pro-
tracted fasts against "the woman who
useth any witchcraft to her child, or who
draws it through the earth at the meeting
of roads, because that is great heathen-
ness." Remnants of this Pagan usage are
still to be observed among the peasantry.
Boils are said to be cured by creeping on
the hands and knees beneath a bramble
which has grown into the earth at both
ends. Children afflicted with hernia are
still passed through a slit made in an ash
sapling, before sunrise, fasting, after
which the slit portions are bound up, in
the hope that, as they unite, the malady
will be cured. The ash is a tree of many
virtues : venomous reptiles are never
known to rest under its shadow, and a
single blow from an ash-stick is instant
death to an adder; struck by any other
wand, it is said to retain marks of life,
till the sun goes down. The mountain
ash, or care, has a still greater reputation
in the curing of ills arising from super-
natural as well as ordinary causes : it is
the dread of evil spirits, and renders null
the spells of the witch. The countryman
will carry for years a small piece of it in
his pocket, as a protection against the
ill-wish, or as a remedy for the rheuma-
tism. If his cow is out of health, and he
suspects that she is overlooked, away he
runs to the nearest wood and brings home
branches of care, which he suspends over
her stall, or wreathes round her horns,
after which he considers her safe. The
cure for warts are many and various. A
piece of flesh is taken secretly, rubbed over
the warts, and buried in the earth, and as
the flesh decays the warts vanish. Or some
mysterious vagrant desires to have them
carefuly counted, and, marking the num-
ber on the inside of his hat, leaves the
neighbourhood, and takes the warts with
him.
There are a few animals the subject
of superstitious veneration, and a much
greater number whose actions are sup-
posed to convey intimations of the future.
We are too little acquainted with the de-
tails of the practice of augury among the
Druids, and the differences between it and
its observance by our Saxon and Danish
forefathers, to be able to mark the origin
of each particular superstition ; at all
events the belief is too general to have
been the result of local or individual ob-
servation, and has all the appearance of
being a system once entire, but long since
exploded. The desire to look into the
future belongs to all times and all condi-
tions ; but the persistency and generality
with which the faculty of foreshadowing
coming events has been attached to parti-
cular animals is very remarkable. In some
I
146
NATIONAL FAITHS
instances it would almost seem as if they
were considered more in the light of causes
than prognostics; yet as the doctrine of
fatalism, in a restricted sense, runs
through all our popular beliefs, we may
consider, for instance, the conduct of the
inhospitable housewife who drives off the
cock that crows upon the door-step, warn-
ing her of the approach of strangers, as
only a fresh illustration of a very old fal-
lacy, which consists in the belief that when
the prophet is silenced, his jjredictions are
avertecf. Here are some of our supersti-
tions connected with certain animals. The
howling of dogs, the continued croaking of
ravens over a house, and the ticking of
the death-watch, portend death. The mag-
pie is a bird of good or ill omen, according
to the number seen at one time. A crow-
ing hen is a bird of ill-luck. A country
lad informed me that if, on first hearing
the cuckoo, the sounds proceed from the
right, it signifies "that you will go vore
in the world " ; if from the left, "that the
ensuing year will be one of ill-fortune."
Particular honour is paid to the robin and
the wren. It is a very prevalent belief that
a pillow stuffed with the feathers of wild
birds delays the departure of the dying.
Death is also thought to be prolonged until
the ebb of the tide. The killing of the
first adder seen for the season is a sign that
the person is to triumph over his enemies.
The slough of an adder hung to the rafters
§ reserves the house against fire. The won-
erful polity of bees could scarcely have
escaped^ observation in the earliest ages,
and they were accordingly supposed to be
endued with a portion " divinse mentis."
Our forefathers appear to have been
among those who considered bees as pos-
sessing something higher than ordinary
instinct, for there is yet a degree of defer-
ence paid to them that would scarcely be
offered to beings endowed with only the
usual kind of animal intelligence. On the
death of any relative, the husbandman
takes care to acquaint the bees of it, by
moving the hive, or putting it in mourn-
ing by attaching to it pieces of black
cloth or crape ; wliich neglected, they are
said to leave the hive. The sale of bees
is a very unlucky proceeding, so they are
always given, and a bushel of wheat (the
constant value of a swarm) is expected in
return. In some house where death has
occurred, the indoor plants are also hung
with black, for if this be neglected they are
said to droop and die. The cricket is a
bringer of good luck, and its departure
from a house is a sign of coming misfor-
tune. Among the omens believed in, or
existing in proverbs, we may further men-
tion that the breaking of a looking-glass
entails seven years' trouble, but no want.
The dirgeful singing of children portends
a funeral. There is scarcely a sensation
but has its meaning. If you shudder, it
implies that some one is walking o\;^r the
spot that is to be your grave. It the lelt
palm itches, you will soon have to paj,
if the right, to receive money. If the kne©
itches, you will kneel in a strange church.
If the sole of the foot tingles, you will
walk over strange ground. If the ear
tingles, you will hear of " hastis " news.
If the cheek burns, some one is talking
scandal of you. I have frequently heard
the following lines spoken :
" Right cheek I left cheek ! why do yoa
burn?
Cursed be she that doth me any harm.
If it be a maid, let her be staid :
If it be a widow ; long let her mourn :
But if it be my own true love.
Burn, cheek, burn ! "
Even the white patches at the roots of the-
nails, called gifts, are not without their
significance.
Cornish Pixies, The. — The legends
which follow are taken from a manuscript
collection, all careful copies of oral tra-
ditions still extant; the first was com-
municated to the Athenoeum, many
years ago, by the late Jonathan
Couch of Polperro ; the remainder
were furnished to the present writer
by his son, the late Mr. Couch of
Bodmin : A farmer, who formerly lived
on an estate in this neighbourhood called
Langreek, was returning one evening from
a distant part of the farm, and in crossing
a particular field, saw, to his surprise,
sitting on a stone in the middle of it, a.
miserable looking creature, human in ap-
pearance, though dwarfish in size, and ap-
parently starving with cold and hunger.
Pitying its condition, and perhaps aware-
that it was of elfish origin, and that good!
luck would amply repay him for his kind"
treatment of it, he took it home, placed
it by the warm hearth on a stool^ fed it
with milk, and shewed it great kindness.
Though at first lumpish, and only half sen-
sible, the poor bantling soon revived, and
though it never spoke, became lively and
playful. From the amusement it gave by-
its strange tricks, it soon became a general
favourite in the family. After the lapse of
three or four days, whilst it was at play,
a shrill voice in the farm yard or ' ' town
place," was heard to call three times, —
" Colman Grey ! " at which the little fel-
low sprang up, and gaining voice, cried,
" Ho I ho ! ho ! my daddy is come !" flew
through the key-hole, and was never after-
wards heard of. A field on the Langreek
estate retains the name of " Colman Grey"
to this day. The pixies seem to have de-
lighted in mischief for its own sake. Old
Robin Hicks, a fisherman of Pol-
perro who, many years ago, lived in
AND POPULAR CUSTOMS.
H7
a houso on the cliffs near the quay, has
more than once, on stormy winter nights,
been alarmed at his supper by a voice
sharp and shrill, coming apparently
through the key-hole— " Robin ! Robin!
your boat's adrift ! " He has risen and
hastened down on the quay to find his
boat riding safely at her moorings. The
piskies would testify their joy at the suc-
cess of their deceit by laughing and "tack-
ing their hands." Another story is told
by our fishermen but many of its particu-
lars are forgotten. John Taprail^ long
since dead, had moored his boat in the
evening beside a barge of much larger size
belonging to John Rendle, who traded in
her between this place and Plymouth. In
the middle of the night he was awoke by a
voice requestinghim to get up and " shift
his rope over Rendle." He accordingly
rose, but found to his chagrin that he had
been called unnecessarilyj for both the
beat and the barge were riding quietly at
their ropes. On his way back again, when
very near his home, he observed a number
of the little people arranged in a circle
under shelter of a boat that was lying
high and dry on the beach. Each was
holding his little cap in his hand, except
one, who, sitting in the centre, was en-
gaged in distributing a heap of money,
throwing it into the caps after the manner
in which cards are dealt. John Taprail
crept slily towards them sheltered by the
beat, and reaching round his own cap
managed to introduce it into the circle.
When it had received a good portion of the
money, he slowly and cautiously withdrew
it, and made off with the booty : the inter-
loper, however, was discovered, and the
whole circle joined in pursuing him. Hav-
ing got a good start of the piskies, he man-
aged to reach his house, and to close the
door on his pursuers ; but his escape was a
narrow one, for he had left the skirts of
his sea coat in their hands. The next tra-
dition well shows their caprice, and that
they are easily offended by an offer of re-
ward, however delicateljr tendered. A
farmer, residing at a particular farmhouse'
in this neighbourhood, was surprised at
the extraordinary quantity of corn which
was threshed during the night, as well as
puzzled to discover the mysterious agency
by which it was effected. His curiosity
led him to enquire closely into the matter.
One moonlight night he crept stealthily
to the barn-door, looked through a chink
and, to his astonishment, saw a little fel-
low, clad in a ragged green suit, wielding
the flail with great skill and rapidity.
The farmer crept away unperceived, feel-
ing very grateful to the pisky for his ser-
vices. All night he lay awake, thinking
in what way he could best show his grati-
tude. He settled, at length, that as the
little fellow's clothes were somewhat the
worse for wear, the gift of a new suit
would be the proper way to lessen the
obligation ; so he had a suit of green made
of what he judged to be the proper size,
and this he carried early in the evening
to the barn, and left there for the pisky's
acceptance. At night he stole to the
barn-door, to see how the gift was taken.
He was just in time to see the elf put on
the suit, with which he was very well
pleased, for, looking down on himself, ad-
miringly, he sang —
" Pisky fine, and pisky gay,
Now will pisky fly away."
From thenceforth the farmer received no
assistance from the fairy flail. Another
version of the pisky's song, equally com-
mon with the above, is —
'' Pisky new coat, and pisky new hood,
Pisky now will do no more good."
It is said of another farmer that he dis-
covered two piskies threshing lustily in his
barn, now and then interrupting their
work, and enquiring of each other, in the
smallest falsetto voice, ' ' I tweat ! you
tweat? " After a while the flails ceased,
and they surveyed their work. " We've
threshed enough," observed one. " Quite
enough ! and thank ye 1 " said the incauti-
ous farmer. The elves instantly vanished,
and never more visited that barn. It will
scarcely be necessary to remind the reader
of the similarity of these tales and those
which Milton speaks of as told by a coun-
try hearth. A farmer's boy, living at
Portallow, was sent, one dark night, to
procure some litle household necessaries
from a shop at Polperro. He was trudg-
ing backwards, having executed his busi-
ness at the grocer's, and had reached Tal-
land-sand bill, when he heard some one
say, " I'm for Portallow green ! "As you
are going my way," thought the lad, "I
may as well have your company." Accord-
ingly he listened for a repetition of the
voice, intending to hail it. " I'm for
Portallow green I " was repeated after a
short interval. " I'm for Portallow
green !" shouted the boy. Quick as thought
he found himself on the green, surrounded
by a throng of little laughing pixies.
They were, however, scarcely settled oefore
the cry was heard from several tiny voices,
" I'm for Seaton beach ! " (a fine expanse
of sand on the coast between Looe and
Plymouth, and about seven miles distant
from Portallow) . Whether he was charmed
by this brief taste of pisky society or was
taken with their pleasant mode of travel-
ling, is not stated, but he immediately re-
joined, " I'm for Seaton beach 1" Off he
was whisked, and in a moment found him-
self on Seaton beach, engaged in a dance
of the most lively and fantastic kind, for
148
NATIONAL FAITHS
the nimble manner in which his feet were
flung about, in measure with the fairy
tune which was played by one of the elves,
was a perfect wonder to himself. After
they had for a while danced ' ' their ring-
lets to the whistling wind," the cry was
changed to " I'm for the King of France's
cellar ! " Strange to say, he offered no
objection even to so long a journey. " I'm
for the King of Prance's cellar ! " shouted
the adventurous youth, as he threw his
parcel on the edge of the beach, near the
tide. Immediately he found himself in a
spacious cellar engaged with his myster-
ious companions in tasting the richest
of wines, after which they passed
through grand rooms, fitted up with
a splendour which quite dazzled him.
The tables were covered with fine
plate and rich viands, as if in ex-
pectation of a feast. Thinking it
would be as well to take away with him
some small memorial of his travels, he
pocketed a rich silver goblet. After a
short stay, the piskies said, " I'm for Sea-
ton beach," which was repeated by the
boy, and he was taken back as quickly as
he went, reaching the beach in time to re-
cover his parcel from the flowing tide.
Their next destination was Portallow
Green, where they left our wondering tra-
veller, who soon reached his home, de-
livered his message, and received a compli-
ment from the good wife for his dispatch.
"You'd say so, if you only know'd where
I've been," said he. " I've been with the
piskies to Seaton beach, and I've been to
the King of France's cellar, and all in
five minutes." " The boy is mazed," said
the farmer. " I thought you'd say I was
mazed, if I didn't bring something with
me to show vor't," he replied, at the same
time producing the goblet. The farmer
and his family examined it, wondered at
it, and finished by giving a full belief to
the boy's strange story. The goblet is
unfortunately not now to be produced in
proof to those who may still doubt, but we
are told that it remained the property of
the boy's family for generations after. Our
legend of the pisky midwife is so well re-
lated by Mrs. Bray, in her book on the
"Tamar and Tavy," that it need not be
again told, the only material difference
being, that it was the accidental applica-
tion to her right eye of the soap with
which she was washing the baby that
opened to her the secrets of fairy-land. I
have been unable to discover any traces
of a belief in water spirits. An old man,
just deceased, was accustomed to relate
that he saw on a stormy day a woman,
her face buried in her long dank locks,
sitting on the rocks at Talland sand, and
weeping. On his approach, she slid into
the sea, and disappeared. The story is
easily accounted for by supposing that
he saw a seal (an animal that has been
noticed in that locality on more than one
occasion), the long hair being an allow-
able embellishment. Our fishermen talk
of "mormaids," and the egg-cases of the
rays and sharks are popularly called
"mormaids' purses." It is extremely
doubtful whether they formed a part of
the old mythology.
Besides the piskies, but of a
widely difierent character and origin,
are the spectre huntsman and his
pack, known as the "Devil and his dandy
dogs." The genius of this tradition is es-
sentially Scandinavian, and reminds us of
the " Wirtend heer" and the grim sights
and terrible sounds which affright the
peasant at night in the forests of the
north. Though at first the frightful spec-
tres were the ghosts of slain warriors
speeding from Valhalla, and pursuing
their prey through the murky air, the tra-
dition has become variously altered in
different countries, but in all retaining
enough of the terrible to mark its deriva-
tion. The "Devil and his dandy dogs"
frequent our bleak and dismal moors on
tempestuous nights, and are also occasion-
ally neard in the more cultivated districts
by the coasts, where they are less frightful
ia their character. They are most com-
monly seen by those who are out at nights
on wicked errands, and woe betide the
poor wretch who crosses their path. An
interesting legend will illustrate the little
we have heard of this superstition in its
wilder forms. A poor herdsman was jour-
neying homeward across the moors one
windy night, when he heard, at a distance
among the tors, the baying of hounds
which, time and circumstances considered,
he immediately recognised as the dismal
chorus of the dandy dogs. Very much
alarmed, he hurried onwards as fast as the
treacherous nature of the soil and the un-
certainty of the path would allow ; but the
melancholy yelping of the hounds, and the
holloa of the huntsman as it sounded
across the waste, became every moment
nearer and nearer. After a considerable
run, they had so gained upon him, that
on looking back he could distinctly
see hunter and dogs. The former
was terrible to look at, and had the usual
complement of " saucer " eyes, horns, and
tail, accorded by the common consent of
story-tellers to the legendary devil. He
was, of course, black, and carried a long
hunting-pole. The dogs, too, were black,
many in number, each of them snorting
fire, and uttering a yelp of peculiarly
frightful character. With no cottage,
rock, or tree to give him shelter, in de-
spair he was about to abandon himself to
their fury, when at once a happy thought
AND POPULAR CUSTOMS.
U^
suggested a resource. Just as they were
about to rush upon him he fell on his
knees in prayer, earnest no doubt. Imme-
diately, as if resistance had been offered,
the whole pack stood at bay, howling
loudly and dismally. The hunter shouted
" bo shrove ! " " which," says my inform-
ant, " means in the old language, ' the boy
prays ! ' " and at the words they all drew
off and disappeared. The dandy dogs are
not unfrequently seen on the sea-coast,
and the stories told are so well attested,
that there is reason to conclude the narra-
tors have really seen a pack of weasels, of
which it is well known that they hunt gre-
gariously at night, and when so engaged
do not scruple to attack man.
It is certainly surprising to find
those stories which we have been
taught to associate with a particular
house or family told of persons and
places very remote. There is, how-
ever, only space here to point to cer-
tain instances of this community of fable.
There is a great similarity, for instance,
between the story of Colman Grey, and
that of Gilpin Homer, as given in the
notes to the " Lay of the Last Minstrel,"
and we are reminded of the same story
when reading of the " Killcrops," in
Luther's " Colloquia Mensalia." Our story
of the pisky thresher has its counterpart in
the fairy lore of almost all the countries in
Europe, and so close is the resemblance,
that the pisky song would seem almost a
verbatim translation from one language
to another. In England, at Hilton Hall,
the fairy sang —
" Here's a cloak, and here's a hood !
The cauld lad of Hilton will do no more
good."
The brownie of Scotland is offended in like
manner at a present of clothes, and cries :
" A new mantle and a new hood !
Poor Brownie ! ye'll ne'er do mair
gude."
The tale of the midwife is also of very
wide distribution, and may be found, with
slight variation, in Gervase of Tilbury.
The legend of " I'm for Portallow green "
resembles, in many points, that told of
Lord Duffus, in the " Minstrelsy of the
Scottish Border " ; and that related of a
butler in the noble house of Monteith.
The reader will also be reminded of the
story of the "Haunted Cellar," by Crofton
Croker. These curious superstitions have
received many modifications in the course
of ages. The promulgators of later creeds
appear to have despaired at the task of
rooting out old and stubborn prejudices,
and to have preferred grafting their new
doctrines on the old. As instances of these
modifications may be mentioned, the
widely spread belief that piskies are the
souls of unbaptized children ; the modern
name of the spectre huntsman and his
hounds ; and the efficacy of prayer in driv-
ing off the latter. Prom the little I know of
the fairy superstitions of Cornwall (which
little has been gleaned entirely from oral
tradition), it would not be easy to classify
the beings of the popular creed : still there
are characteristics which, when more is
known of them, may serve to distribute
them into classes resembling those of the
continental nations, whose mythology has
kept its distinctions more definitely than
our own. Our domestic spirit, who re-
wards the thrifty servant, and punishes
the slattern, and who, in the old manor
house at Killigarth, when the family was
at church, was wont to watch the joint as
it roasted on the spit, and to admonish the
servant to remove it when sufliciently
drest, agrees with the gobelin of Nor-
mandy, the kobold of Germany, the nisse
of Norway, the Tomte gubbe of Sweden,
and the brownie of Scotland, and may be
found distinct from our little pastoral
fairy, whose chief amusement is music
and dancing, laughter and mischief, and
who makes those rings in our meadows
" of which the ewe not bites."
In Cornwall we might expect to
find the "swart fairy of the mine"
occupying a prominent place in our
mythology. It would therefore be
interesting to know whether this is the
case from those who are acquainted with
the "folk lore" of our mining districts,
especially as it has been a disputed point
whether the Duegars or dwarf tribe
dwelling in hills and caverns, and distin-
guished for their skill in metallurgy really
formed a portion of the old belief, or were,
as Sir Walter Scott thought them, the
diminutive natives of the Lappish and
Finnish nations, driven to the mountains
by their invaders. The general belief
seems to be " that they are personifications
of the subterraneous powers of nature " ;
for. as Keightley observes, "all parts of
every ancient mythology are but personi-
fied powers, attributes, and moral quali-
ties."
There is " An account of Anne Jef-
feries, now living in the county of Corn-
wall, who was fed for six months by a
small sort of airy people called fairies ;
and of the strange and wonderful cures she
performed, with salves and medicines she
received from them, for which she never
took one penny of her patients : In a letter
from Moses Pitt to the right reverend
Father in God, Dr. Edward Fowler, Lord
Bishop of Gloucester : 1696." This tract
states that Anne Jefferies (for that was her
maiden name) was born in the parish of
St. Teath in the county of Cornwall, in
December, 1626, and is still living, 1696,
aged 70. She is married to one William
.150
NATIONAL FAITHS
Warren, formerly hind to the late eminent
physician Dr. Richard Lower, deceased,
and now to S'. Andrew Slanning of Devon,
Bart. — That a.d. 1645, as she was one day
sitting knitting in an arbour in the gar-
den there came over the hedge of a
Budden, six persons of a small stature all
clothed in green, which frighted her so
much as to throw her into a great sickness.
They continued their appearance to her,
never less than two at a time, nor never
more than eight, always in even numbers,
2, 4, 6, 8. " She forsook eating our vic-
tuals " (continues the narrator in whose
family she lived as a servant) " and was
fed by these fairies from the harvest time
to the next Christmas Day ; upon which
day she came to our table and said, because
it was that day she would eat some roast
fae^f with us, which she did, I myself being
then at table. One day," he adds, "she
gave me a piece of her fairy bread, which
I did eat, and think it was the most
delicious bread that ever I did eat, either
before or since. One day," the credulous
narrator goes on, "these fairies gave my
sister Mary a silver cup which held about a
quart, bidding her give it my mother ; but
my mother would not accept it. I presume
this was the time my sister owns she saw
the fairies. I confess to your lordship I
never did see them. I have seen Anne in
the orchard dancing among the trees ; and
she told me she was then dancing with the
fairies." Morgan's "Phoenix Britanni-
cus," p. 545. Morgan tells us that the
copy from which he reprinted it had at
the bottom of its title-page this N.B in
MS. : " Recommended by the Right Rev.
to his friend Mrs. Eliz. Rye." He means,
no doubt, the above Bishop of Gloucester,
who it should seem had tacKed to his creed
this article of belief in fairies. It is with
great diffidence that I shall venture to con-
sider Anne's case en Medicin; yet I pre-
sume some very obvious physical reasons
might be given why a wench of nineteen
should fall into sickness and see objects
that were green without the smallest neces-
sity of calling in the aid of the marvellous.
It appears that Anne was afterwards
thrown into gaol, as an impostor, nor does
even the friendly narrator of her singular
story, Moses Pitt, give us any plausible
account why the fairies, like false earthly
friends, forsook her in the time of her
distress.
Cornlaiters. — Hutchinson, speak-
ing of the parish of Whitbeck, says :
" Newly married peasants beg corn to sow
their first crop with, and are called corn-
laiters." Cumberland, i., 553.
Corporal Oath is supposed to have
been derived — "not from the touching of
the New Testament, or the bodily act of
kissing it, but from the ancient use of
touching the Corporale, or cloth^ which
covered the consecrated elements."
Corpus Christ! Day. — Corpus
Christi Day, a moveable feast, is in all
Roman Catholic countries celebrated with
music, lights, flowers strewed all along the
streets, their richest tapestries hung out
upon the walls, &c. In the Municipal
Records of York, there are vestiges of the
performance of the Corpus Christi Play in
that city as far back as 1388, and from a
fragment of the Chamberlain's Account for
1397, which is extant, we learn that in the
latter year the King was present at the
spectacle; but from the general tenor of
later entries among the archives, there can
be no question, that the practice was of
far higher antiquity than the reign of
Richard II. Mr. Davies, who enters into
long details on this subject, says: "The
Corporation took great pains to render the
exhibition acceptable to their royal visi-
tor. Barriers were erected for the King's
accommodation ; the pageant was repaired
and newly painted ; four new scenes and a
new banner were provided ; the players
and the city minstrels were paid additional
rewards ; and the minstrels of the king and
his suite, which probably took part in the
performances, received a liberal gratu-
ity." In the Extracts, 18 Edward IV.,
are two entries relative to the performance
of the Corpus Christi play at York in that
year : " And paid for a banner of Thomas
Gaunt, for the Corpus Christi play, at the
inn of Henry Watson, 4d. And paid Mar-
garet the sempstress for the repair of the
banners of the Corpus Christi play, 3d."
Mr. Davies observes: "We possess no
authentic information of the time, when
the observance of the festival was first in-
troduced into England."
The Chronicle of Sprott, which
notices its institution by Pope Urban
IV., whose pontificate commenced in
1261, records 'the confirmation of the
festival of Corpus Christi ' in the
year 1318 ; and perhaps, during this in-
terval, it was transplanted from Italy into
other parts of the Christian world. . . In
the year 1313, Philip the Pair gave in
Paris one of the most sumptuous fetes
that had been seen for a long time in
Prance. The King of England, Edward
II., was invited expressly, and crossed the
sea with his Queen Isabella, and a splen-
did train of nobility. . . In the reign of
Edward II. was written the miracle play
of the ' Harrowing of Hell,' the earliest
dramatic composition hitherto discovered
in the English language. It seems there-
fore not improbable that the celebration
of the Corpus Christi festival on its first
introduction into this country was accom-
panied by the exhibition of pageant plays
pioduced by the several companies, into
AND POPULAR CUSTOMS.
151
which the tradesmen and artizans of cities
and towns were then incorporated." Ex-
tracts from the Records of York, 1843,
" Appendix," p. 228-9 ; York Plays, edited
by Miss Toulmin Smith, 1885, Introduc-
tion.
The following is an account of the
expenses incurred on the occasion :
"And in expenses incurred this year
by the Mayor, aldermen, and many
others of the Council of the Cham-
ber at the Feast of Corpus Christi, seeing
and directing the play in the house of
Nicholas Bewick, according to custom, to-
gether with 40s. 4d. paid for red and white
wine, given and sent to knights, ladies,
gentlemen, and nobles then being within
the city ; and also 9s. paid for the rent of
the chamber, and 3s. 4d. paid to one
preaching and delivering a sermon on the
morrow of the said feast, in the Cathedral
Church of St. Peter of York, after the
celebration of the procession, according to
the like custom. ... £4 18s. lid." In
the churchwardens' and chamberlain's ac-
counts at Kingston occur these entries :
"21 Hen. VII. Mem. That we, Adam
Backhous and Harry Nycol, amountyd of
a Play. ... £4 Os. Od. 27 Hen. VII.
Paid for pack-thred on Corpus Christi
day. Id." "This," Lysons observes, "was
probably used for hanging the pageants,
containing the History of our Saviour,
which were exhibited on this day, and ex-
plained by the Mendicant Friars. In the
same accounts for St. Mary at Hill, Lou-
don, 17 and 19 Edw. IV., the following en-
try occurs : ' ' Garlands on Corpus Christi
Day. xd." I find also among the Church
disbursements: " For four (six, or eight)
men bearing torches about the parish " on
this day, payments of Id. each. Among
the same accounts, for the 19 and 20 Ed-
ward IV., we have : " For flaggs and gar-
londis, and pak-thredde for the torches,
upon Corpus Christi Day, and for six men
to bere the said torches, iiijs. vijd." And
in 1845, "For the hire of the gar-
ments for pageants, is. viijd." In
the Wax-Chandlers' account, 1512, a
charge of 2s. 8d. is made for gar-
nishing eight torches on Corpus Christi
Day. Rose-garlands on Corpus Christi
Day are also mentioned under 1524
and 1525, in the accounts of St.
Martin Outwich. In " John Bon and
Mast Person " (1548), by Luke Shepherd,
the parson commends John for leaving his
work early in order to attend the celebra-
tion of Corpus Christi, for, says he : —
" — Surely some ther be wyl go to
ploughe an carte,
And set not by thys holy Corpus Christi
even.
John. They are more to blame, I
swere by saynt Steuen,
But tell me, mast person, one thing,
and you can ;
What Saynt is Copsi Curtsy, a man or a
woman? "
At the celebration of the Feast of Corpus
Christi, at Aix in Provence, there is a pro-
cession of saints, among whom St. Simeon
is represented with a mitre and cap, carry-
ing in his left hand a basket of eggs. Mist,
de la Fete Dieu, p. 100. Douce. Naogeor-
gus (" Popish Kingd. " transl. by Googe,
1570, fol. 53 verso) describes at some length
the customs prevalent in his day in Ger-
many on Corpus Christi Day.
Corpus Christi Eve. — In North
Wales, at Llanasaph, there is a custom of
strewing green herbs and flowers at the
doors of houses on Corpus Christi Eve. —
Pennant.
Corvina. Stone. — A sort of amulet
named in the work of John Florio, 1625,
as having been given by Ferdinando,
Grand Duke" of Tuscany, to Anne of Den-
mark, and as having passed into the pos-
session of the testator who bequeathed it
to William Earl of Pembroke. Florio de-
scribes it in his Italian Dictionary, 1611,
as a stone of many virtues, which they say
is found in a raven's nest, fetcht thither
by the raven, if in her absence a man have
sodden bad eggs, and laid them in the nest
again, to make them new again. Corvina
readily suggests the etymology corvo.
Coscinomantia.. — Of coscinoman-
tia it is said, that this method of divina-
tion is assisted by spirits, and that it was
considered a surer one than any other by
the people on the continent. The process
was accomplished by two persons holding
the sieve with a forceps or pair of pincers
by their middle fingers, and repeating six
unintelligible words over it ; whereupon,
the names of all those who are suspected
of the theft, act of violence, or whatever
it may be that they seek to discover, being
called, at the mention of the culprit the
utensil moves, trembles, or turns round
under the influence of the presiding
(though invisible) spirit, and the divina-
tion is completed. Delrio's account is
similar, Bisguis. Magicce, 245 ; and it has
been merely translated (as it were) by
Grose. Holiday, an English author, who
repeats the same description, adds, that
the ceremony was also employed for the
purpose of ascertaining whom such an one
was to have in marriage. Marriage of the
Arts. 1618, ed. 1680, 92. The charm is not
overlooked by Mason and Melton. Ano-
tomie of Sorcerie, 1612, 9; Astrologaster,
1620, 45. Lodge seems to intimate that it
was sometimes performed by a sieve and
key, Wits Miserie, 1596, p. 12, which was
no doubt the case, as this other form of the
operation is explained in a later work
152
NATIONAL FAITHS
thus: " A Bible having a key fastened in
the middle, and being held between the
two forefingers of two persons, will turn
round after some words said ; as, if one
desires to find out a thief, a certain verse
taken out of a Psalm is to be repeated,
and those who are suspected nominated^
and if they are guilty, the book and key
will turn, else not." Athenian Oracle, i.,
425. Scot tells us that "Popish Priests,
as the Chaldeans used the divination by
sive and sheers for the detection of theft,
do practice with a Psalter and key fas-
tened upon the forty-ninth (fiftieth) Psalm
to discover a thief ; and when the hames
of the suspected persons are orderly put
into the pipe of the key at the reading of
these words of the Psalm ' If thou sawest
a thief thou did'st consent unto him,' the
Book will wagg, and fall out of the fingers
of them that hold it, and he whose name
remaineth in the key must be the thief."
Discovery, ed. 1665, p. 286. This is called
in the Athenian Oracle (ii., 309) " The
trick of the sieve and Scizzars, the coskini-
omancy of the Antients, as old as Theo-
critus :"
" To Agrio too I made the same demand,
A cunning woman she, I cross'd her
hand :
She turn'd the sieve and sheers, and told
me true.
That I should love, but not be lov'd by
you."
The original words are : —
ElTTe Kol 'Aypoili> TaAaOea, ko(t Kiv6fiavr 19,
A irpav iroioKoyeva a, irapai^drts, o^yfK ^yi flip
T\y S\os eyKetfiai* ti» 5^ ufv }^6yov ou54va irotft.
Agrippa devotes the 21st chapter of his
Occult Philosophy to this subject, and fur-
nishes a representation from an iron plate
of the mode of performing this species of
dj^uation. He says: "Hue enim Cos-
cinomantia scribenda venit, quEe Dsemone
urgente, per Cribrum Divinationem susci-
tari docet, quis rei patratse author sit,
quis hoc commiserit furtum, quis hoc de-
derit vulnus, aut quicquid tale fuerit.
Cribrum enim inter duorum astantium
medios digitos, per forcipem suspendunt,
ac dejuratione facta per sex Verba,
nee sibi ipsis, nee aliis intellecta,
quae sunt : Dies Mies Jeschet Bene-
doftet, Dovvina Enitemaus, Dsemonem
in hoc compellunt ut reo nominato
(nam omnes suspectos nominare oportet)
confestim oircum agatur sed per obliquum
instrumentum e forcipe pendens, ut reum
prodat : Iconem hie ponimus. Annis abac-
tis plus minus triginta, ter hujus divina-
tionis genere sum ipse usus — ubi semper
pro veto aleam cecidisse comperi. Hanc
Divinationem casteris arbitrabantur veri-
orem sicut etiam Erasmus soribit in pro-
verbio, ' Cribro divinare.' "
Butler mentions this: —
" Th' oracle of sieve and shears, ^^
That turns as certain as the spheres.
Hudihras, Part 2, iii., 559. But, after
all, it may remain a matter of legitimate
doubt, whether this superstition was ever
widely prevalent in England, boot is
the earliest writer of our nation who reters
to it, and his testimony does not seeni to
disturb an impression that all the English
accounts (which implicitly follow each
other) are borrowed from the continental
writers, and do not establish the existence
of this mode of detection as a genuine
English practice or belief, except as a mar-
riage charm.
Cotsvtfold Games. — These were
athletic sports annually held in those
parts, especially about Willersley and
Ohipping-Campden. They seem to have
been established by Robert Dover, an at-
torney of Barton on the Heath, in War-
wickshire, son of John Dover, a Norfolk
man ; and James I. allowed him to appro-
piiate for the temporary purpose a certain
open space, while Endimion Porter, a •
gentleman whose name is agreeably
associated with those of many of the
literary celebrities of the time, procured
him some of the King's wardrobe, includ-
ing a hat and feather, and ruff. Dover
entered with great spirit into this enter-
tainment, which seems to have spread over
two days ; a large concourse of people as-
sembled to witness the proceedings ; and
in 1636 an account of the custom, with en-
comiastic verses by poets of the day, ap-
peared, embellished with a frontispiece
illustrative of some of the features of the
programme. The usage was interrupted
by the Civil War, but subsequently revived
and still remained in vogue in the time of
Rudder the Gloucestershire historian. The
anniversary was then celebrated at a point
called Dover's Hill, on Thursday in Whit-
sun week. Poetical Worhs of William
Basse (1602-53), 1893, pp. 105-6.
Coxcomb. — Originally the fool's cap,
from the comb with which it was deco-
rated. Comp. Nares, 1859, in v. In a
secondary and now more usual sense the
word now denotes a vain, conceited, medd-
ling fellow. Beed's Shakespear, 1803,
vol. xyii. p. 358. In " The First Part of
Antonio and Mellida," 1602, we read :
' ' Good faith. He accept of the cockes-
combe so you will not refuse the bable."
Crack-Nut Sunday. — The Sunday
next before Michaelmas Eve. The prac-
tice was carried on in Church by all ages,
so as to disturb the service. See Brayley
and Britten's Surrey, iii., 41, referring
particularly to Kingston.
AND POPULAR CUSTOMS.
153
Cramp.— In " Ovid Travestie," 1673,
Epistle of Hero to Leander, the following
charms are facetiously mentioned as speci-
fics against cramp :
" Wear bone ring on thumb, or tye
Strong pack-thread below your thigh."
In the North of England, the children run
round the tree, repeating these verses :
" Cramp, be thou painless.
As our Lady was sinless.
When she bare Jesus."
Mr. Brand remembered that is was a cus-
tom in the North of England for boys that
swam, to wear an eel skin about their
naked leg to prevent the cramp. Rings
made from coffin-hinges are supposed to
do so. See Grose's "Dictionary of the
Vulgar Tongue," v. Scower.
Cramp-IFtinss — Borde, in his "In-
troduction to Knowledge," 1542, speaking
of England, says : "The Kynges of Bng-
laude doth halowe every yere crampe
rynges, y» which rynges worne on ones
fynger doth helpe them whych hath the
crampe." The same author, in his " Bre-
viary of Health," 1557, fol. 166, speaking
^ of the cramp, adopts the following super-
stition among the remedies thereof : "The
Kynges Majestic hath a great helpe in
this matter in halowyng crampe ringes,
and so geven without money or petition."
The ceremonies of blessing cramp rings on
Good Friday will be found in Waldron's
"Literary Museum," 1789.— Kouce. In
Cartwright's Ordinary, apparently writ-
ten in 1634, Moth the Antiquary betrothes
the widow Potluck with ' ' his biggest
cramp-ring." In the Life of Benvenuto
Celhni, by himself, (1500-71), it is stated
that these rings were imported from Eng-
land into Italy in the sixteenth century,
and cost tenpeuce. They were then known
as anelli del granchio; but they now term
them anelli di salute. Note in the Engl,
transl. by J. A. Symonds, 3rd ed. p. 30l!
Creeling: — In the " Statistical Ac-
count of Scotland," 1792, the minister of
Galston, m Ayreshire, informs us of a
singular custom there: "When a young
man wishes to pay his addresses to his
sweetheart, instead of going to her father's
and professing his passion, he goes to a
pubhchouse ; and having let the landlady
into the secret of his attachment, the ob-
Oect of his wishes is immediately sent for,
who never almost refuses to come. She is
entertained with ale and whiskey, or
brandy ; and the marriage is concluded on.
The second day after the marriage a creel-
ing as it is called, takes place. The young
wedding pair, with their friends, assemble
m a convenient spot. A small creel or
basket is prepared for the occasion, into
which they put some stones : the voung
men carry it alternately, and allow them-
selves to be caught by the maidens, who
have a kiss when they succeed. After a
great deal of innocent mirth and pleasan-
try, the creel falls at length to the young
husband's share, who is obliged to carry it
generally for a long time, none of the
young women having compassion upon
him. At last, his fair mate kindly relieves
him from his burden ; and her complais-
ance in this particular is considered as a
proof of her satisfaction with the choice
she has made. The creel goes round again ;
more merriment succeeds ; and all the com-
pany dine together and talk over the feats
of the field." Ramsay, in his "Poems,"
1721, refers to the creeling usage, and adds
in a note : " 'Tis a custom for the friends
to endeavour the next day after the wed-
ding to make the new-married man as
drunk as possible." Perhaps the French
phrase, ' Adieu, panniers, vendages sont
faites,' may allude to a similar custom."
Creeping; to the Cross. — The
Catholic ceremony of " creeping to the
cross" on Good Friday is given, from an
ancient book of the " Ceremonial of the
Kings of England '' in the Notes to the
Northumberland Household Book. The
Usher was to lay a carpet for the Kinge to
" creepe to the Crosse upon." The Queen
and her ladies were also to " creepe to the
Crosse." In a proclamation, dated 26th
February, 30 Henry VIII., we read : " On
Good Friday it shall be declared howe
creepyng to the Crosse signifyeth an hum-
blynge of ourselfe to Christe before the
Crosse, and the kyssynge of it a memorie
of our redemption made upon the Crosse."
This usage was retained for some time
a-fter the restoration of the Protestant re-
ligion under Elizabeth. In a letter written
about 1566 by the Bishop of London to Sir
W. Cecil, the Bishop speaks of some who,
" att Dunbarre, on G^od Frydaye sawe
corteyn persons goo barefooted an<l bare-
legged to the churche, to creepe to the
crosse." See also Bonner's "Injunctions,"
A.D. 1555, signat. A. 2. In "A short
Description of Antichrist," &c. the author
notes the Popish custom of " creepinge to
the Crosse with egges and apples."
Cremation. — The ancient Chris-
tians, to testify the abhorrence of heathen
rites, rejected the Pagan custom of burn-
ing the dead, depositing the inanimate
body entire in the ground. Thus I
found at Rutchester, one of the sta-
tions upon the Roman Wall in North-
umberland, a sepulchre hewn out of
the living rock, wherein Leland says
Paulinus who conveited the Northum-
brians to Christianity was interred.
The whole subject of cremation is
ably taken up and treated in the thirty-
seventh volume of the Archseologia by Wil-
liam Michael Wylie, Esq. Mr. "Wylie
I'i4
NATIONAL FAITHS
shews that the burning of the dead was
commonly put in practice in this country
ill early times: and he observes: "The
recent researches of Mr. Akerman, in a
Keltic cemetery at Brighthampton in Ox-
fordshire, disclosed a great number of ex-
amples of cremation, unmixed with in-
humation.
It may not be generally known
that there is an Earth-to-Earth Society,
established to resist and discountenance
this method of dissolution. Its published
reasons against cremation are mainly legal
or clerical. Perhaps this matter ought
not to be dismissed without a passing re-
ference to the rather revolting practice of
destroying the remains of executed con-
victs by means of quick lime, partly no
doubt m consequence of the law, which
directs that such persons shall be buried
within the precincts of the gaol at which
the execution occurred. It is well-known
that the body of Ritson the antiquary, by
his own express desire, underwent this bar-
barous form of combustion, which all the
ingenuity of the author of " Urn-Burial"
could not reconcile with Christian ideas.
Cresset. — See Nares and Halliwell
in v., and Hazlitt's Livery Companies,
1892, p. 310.
Cricket. — This sport, now so common
and popular, has only of recent years at-
tracted archasological notice, and been
found in some form or other to go back to
the fourteenth, if not thirteenth, century.
By some it is supposed to be an evolution
from club-ball, and it is cognate with
rounders and hockey. A Bodleian MS. of
1344 represents a female figure bowling to
a man, who holds in his hand a bat pre-
pared to strike ; and in 1350 John Parish,
of Guildford, enclosed a plot of ground
there for the purpose of playing at cricket.
Whether the allusion in 1305, cited in the
Antiguary, intends cricket under the de-
signation of creag, seems uncertain. Dur-
ing the seventeenth century references to
the game are not numerous, which may
possibly arise from its familiarity at that
time, as it is one of the pastimes enume-
rated in a news-letter of May 6, 1670, from
the chaplain of the ship Assistance, lying
off Antioch, when he speaks of the sailors
occupying their leisure in this sort of way,
the curious feature being that they should
have found the means of doing so in such
a locality without having taken the im-
plements with them. The fact appears to
be that what we at present recognise as
cricket was simply club or bat-and-ball at
the outset, and that wicket, wicket-keeper,
scouts and other accessories came after-
ward — ^long afterward.
In the ancient romance of Blerlin,
where the King's messengers are in
search for a particular object of a
child born without a mortal father,
they meet with a party of children,
who are said in the popular summary by
Dunlop to be playing at cricket. Merlin
being of the number. Of course this is no
authority for the game ; but the occupa-
tion of the miraculous boy and his com-
rades may very well have been club-ball —
a pastime of the highest antiquity. In
Chamberlain's Angli(B Notitia, 1694, the
game is thus explicitly named: — "The
natives will endure long and hard labour ;
inasmuch that after 12 hours' hard work,
they will go in the evening to football,
stool ball, cricket, prison-base, wrestling,
cudgel-playing, or some such like vehe-
ment exercise for their recreation." It is
said, in the World Bewitch' d, 1699, p. 22,
that, on the approach of summer, "Quoits,
cricket, nine-pins, and trap-ball will be
very much in fashion, and more tradesmen
may be seen playing in the fields than
working in their shops." But Lillywhite
does not seem to trace back farther than
1746, at all events for any events of im-
portance. Cricket Scores and JBioarapTiies
of Celebrated Cricketers, 1862-3. The
print published by Bowles and Carver in
1784 of this game, as it was then played
by the Gentlemen's Club, White Conduit
House, exhibits the usual accessories of
wickets, stumps, fielders, batsman, and
bowler. The party wears knee-breeches,
shoes or high-lows, and all, except two,
who are seated on the ground, and may
be umpires, are in shirt-sleeves. The
seated figures, and one or two of the others
have pigtails, and the former cloaks and
sombrero hats. The length of the course in
the engraving seems less than would suit
modern experts. The wicket is in the
form of two forked stumps ; the bat re-
sembles a club. A few years earlier (1779),
a match was played at Sevenoaks in Kent,
between the Countess of Derby and other
noble ladies, all represented in a contem-
porary print as attired in ordinary out-
door dress and elaborate head-gear. The
bowler is stooping to serve the ball, and
the wicket has only two stumps. The
cricket grounds at Darnall, near Sheffield,
appear to have been celebrated in the
earlier part of the last century (1820), and
there is a coloured engraving by Robert
Cruikshank, shewing the North East view
of the place. It is not many years since this
sport was played by men and boys wearing
their tall hats, nor indeed is the practice
yet entirely discontinued. A friend has
seen a print of the boys at Tonbridge
School in the earlier part of the century
in which they are so represented.
As far back as 1800, in the Court
Rolls of the Manor of Wimbledon,
complaints were registered of the an-
noyance and danger arising from
cricket balls to passengers and ve-
AND POPULAR CUSTOMS.
155
magicians : there is no doubt that our
superstitions concerning these little do-
mestics have been transmitted to us from
his times. Nat. Hist., book xxix. It is a
lucky sign to have crickets in the house :
" .i-d Grillum.
qui me'se oulinae,
Argutulus choraules,
Et hospes es oanorus
Quacunque commoreris
Feliciiatis Omen."
— Bourne's Poematia, edit. 1764, p. 133.
Grose says it is held extremely unlucky to
kill a cricket, perhaps from the idea of its
being a breach of hospitality, this insect
taking refuge in houses. kSeveral old
writers mention this superstition as strong
and general. Melton, in his Astrologas-
ter, 1620, p. 45, tells us that the abandon-
ment of a chimney by crickets is a fatal
sign, and Gay in his Pastoral Dirge, and
an early dramatist seem to say that the
shrieking of the insect in the oven or chim-
ney was to be viewed in the same unfav-
vourable light. Dodsley's Old Plays, 1780,
vi. 357. In the Spectator's day the
voice of the cricket was held to be potent
for good or evil. In Dryden and Lee's
" CEdipus," it is even ranked with the
owl and the raven, birds of the worst
omen. To come to a more modern and in-
telligent writer. White of Selborne ob-
serves to us : " they " (crickets) " are the
housewife's barometer, foretelling her
when it will rain, and are prognostic some-
times, she thinks, of ill or good luck, of
the death of a near relation, or the ap-
proach of an absent lover. By being the
constant companions of her solitary hours,
they naturally become the objects of her
superstition. Tender insects, that live
abroad, either enjoy only the short period
of one summer, or else doze away the cold,
uncomfortable months in profound slum-
bers ; but these residing, as it were, in a
torrid zone, are always alert and merry ;
a good Christmas fire is to them like the
heats of the dog-days. Though they are
frequently heard by day, yet it is their
natural time of motion in the night."
Croquet. — A game probably of
French origin, as it is depicted in
an engraving, dated 1624, by Callot,
representing the players at Nancy in Lor-
raine at that time. It is said in some
verses accompanying the series of prints,
of which this forms one, to be a diversion
of the spring of the year. A Wimbledon
correspondent of Notes and Queries (Jan.
4, 1873), thus describes the illustration : —
' ■ The scene of the pastime is a broad,
straight walk, running between parterres,
and apparently 100 feet in length. At
either end is erected a single hoop,
of width and height seemingly 2i
feet. Several balls are grouped close
hides near the gate leading from Wind-
sor-street to Barnes on Lower Putney
Common. The Wimbledon Cricket Club
has periodically printed for the use of its
members an account of the matches and
scores since the establishment of the in-
stitution in 1871. Lord's Cricket Ground,
still so celebrated, owed its name to Thos.
Lord, one of the attendants at the
White Conduit Club at the end of the
18th century. Lord subsequently estab-
lished the Marylebone Club, now Lord's.
Smith, in his Booh for a Painy Day,
1861, tells us that in 1803 the Duke
of Dorset, Lord Winchelsea, Lord
Talbot, and others, played at this
game in an open field near White
Conduit House. The Marylebone Club
appears to have been one of the more
prominent institutions of this character in
old days. In 1823 Henry Bentley printed
' ' A correct Account of all the Cricket
Matches which have been played by the
Mary-le-Bone Club and all tne other prin-
cipal Matches from 1786 to 1822," and in
1825 appeared at Basingstoke a small duo-
decimo volume entitled " Laws of the
game of Cricket as revised by the
Cricket Club at St. Marylebone." The
encouragement of the game in Kent was
largely due to Sir Horace Mann, the cor-
respondent of Horace Walpole. Mann,
with the Duke of Dorset and Lord Tanker-
ville, presidents of the Surrey and Hants
Elevens, Sir William Draper and others,
formed a committee, which met at the Star
and Garter, in Pall Mall, and drew up
rules for the game, about 1770. In the
Kentish Gazette for April, 1794, is an ad-
vertisement of a game of cricket to be
played under the auspices of Sir Horace
Mann at Harrietsham on ponies. Some
incidental particulars about the game
and those who were distinguished as
? layers under George II. and George
II., may be gathered from the Notes
by Scriblerus Maximus to an heroic poem
entitled Cricket, published without date,
and dedicated to John Earl of Sandwich
(1729-92). The Kentish men appear at
this time to have held high rank as cric-
keters. But the game had evidently been
long ere this well established. The men of
Wareham in Sussex, also acquired in the
eighteenth century a great name for their
proficiency in the sport. Lower's Cnm-
pend. Hist, of Sussex, 1870, ii., 231.
Dr. Furnivall informs me that he met, in a
17th century book, with the term yorker
in the use of a ball, which is so pitched by
the bowler as to strike the ground between
the batsman's feet, and make it impossible
for him to hit it. Comp. Cat and Dog,
&c., and see Halliwell in v.
Cricket, The — Pliny mentions the
cricket as much esteemed by the ancient
156
NATIONAL FAIl'HS
to one of these hoops, round which
stand some players, mallet in hand ;
while, a few feet in front of the
other hoop, another player is about to de-
liver a stroke, and is evidently aiming to
send his ball up among its companions
near the goal opposite him. Mallets, balls,
hoops, and players, though on a minute
scale, are alt so distinctly drawn, that no
mistake can occur in perceiving at a
glance the action of performers and the in-
struments of performance. All the players
are males ; and in this respect most cer-
tainly the croquet which was going on be-
fore Callot's eyes at Nancy, in the Year of
Grace, 1624, is sadly at a disadvantage,
when compared with the modern reproduc-
tion.
Cross.— Hall, in his "Characters,"
1608, speaking of the superstitious man,
says : " gome wayes he will not go, and
some he dares not ; either there are bugs,
or he faineth them. Every lanterne is a
ghost, and every noise is of chaines. He
knows not why, but his custom is to go a
little about, and to leave the Cross still on
the right hand." In Articles to be en-
quired of within the Archdeaconry of
Yorke, 1640, I find the following: —
" Whether at the death of any there be
praying for the dead at crosses, or places
where crosses have been, in the way to the
church." In " The Canterburian's Self-
Conviction," 1640, chap. 6. is this
passage: "They avow that signing
with the signe of the Crosse at
rysing or lying downe, at going out or
coming in, at lighting of candles, closing
of windowes, or any such action, is not
only a pious and profitable ceremonie, but
a very apostoliok tradition." The follow-
ing very curious " Old Wives' Prayer " is
found in Herrick's " Hesperides," p. 205 :
" Holy-rood, come forth and shield
Us ith' citie, and the field :
Safely guard us, now and aye.
From the blast that burns by day ;
And those sounds that us affright
In the dead of dampish night.
Drive all hurtful Femds us fro.
By the time the cocks first crow."
Pennant, in bis "Tours in Wales," says:
' ' At the delivery of the bread and wine
at the Sacrament, several, before they re-
ceive the bread or cup, though held out to
them, will flourish a little with their
thumb, something like making the figure
of the Cross. They do it (the women
mostly) when they say their prayers on
their first coming to church." In Bos-
well's "Life of Johnson," it is observed:
"In days of superstition they thought that
holding the poker before the fire would
drive away the witch, who hindered the
fire from burning, as it made the sign of
the Cross."
Cross and Pile. — See Heads and
Tails.
Cross Days. — These are the Monday,
Tuesday, and Wednesday preceding Holy
Thursday in Rogation Week. They are
referred to under this name in the Plump-
ton Correspondence, under date of May 18,
1501. It appears that in North Wales,
among the slate quarrymen of Penrhyn,
there is a superstition still prevalent that,
if any work is done on Ascension Day,
some accidents will follow, and the Daily
News of June 10, 1878, reports that " dur-
ing last week thousands of men employed
at the Welsh slate quarries here
refused to work on Ascension Thursday."
It adds : " A few years ago the agents per-
suaded the men to break through the
superstitious observance, and there were
accidents each year, a not unlikely occur-
rence, seeing the extent of the works car-
ried on and the dangerous occupation of
the men. This year, however, the men
one and all refused to work."
Cross in Writing. — I have no doubt
but that this is a remain of Popery. Thus
persons, who cannot write, are direc-
ted to make their marks, instead of
signing their names, which is gener-
ally done in the form of a cross. From
the form of a cross at the beginning of a
horn-book, the alphabet is called the
Christ-Cross row. The cross used in shop
books Butler seems to derive from the same
origin :
' ' And some against all idolizing
The cross in shop-books or baptizing.''
Hudibras, p. 3, c. 2, 1. 313. The round
of a milk-score is, if I mistake not, also
marked with a cross for a shilling, though
unnoted by Lluellin in a passage where he
speaks of the barmaid writing — ■
" For a tester half a moone.
And a great round for a shilling."
A not unusual superscription to early let-
ters was a cross with or without the word
Jesus. Dalrymple, in his " Travels in
Spain," says, that there "not a woman
gets into a coach to go a hundred yards,
nor a postillion on his horse, without cross-
ing themselves. Even the tops of tavern-
bills and the directions of^ letters are
marked with crosses."
Cross - Leg^g^ed. — Sir Thomas
Browne cites Pliny for the opinion of the
ancients that to sit cross-legged was un-
lucky and improper, and Athenseus for the
fact, that it was regarded as a practice
which had power to hinder childbirth.
Park, on the contrary, noted in his copy of
Bourne and Brand : "To sit cross-legged,
I have always understood, was intended to
produce good or fortunate consequences.
Hence it was employed as a charm at
school by one boy who wished well for
AND POPULAR CUSTOMS.
157
another, in order to deprecate some pun-
ishment which both might tremble to have
incurred the expectation of. At a card-
table, I have also caught some superstiti-
ous players sitting cross-legged with a view
of bringing good luck." It was a point of
belief that a witch, by sitting cross-legged,
could prevent a woman's delivery, and
Heywood, in his " Silver Age," 1613, has
bestowed on Juno this power, whore the
goddess hinders the labour of Alcmena.
The dramatist followed the classical legend
to a certain extent, while he made it con-
form to the superstitious creed of his own
country. Flecknoe, speaking of "your
fanatick reformers," says: "Had they
their will, a bird should not fly in the air
with its wings across, a ship with its cross-
yard sail upon the sea, nor prophane tay-
lor sit cross-legged on his shop-board, or
have cross-bottoms to winde his thread
upon." This whimsical detestation of the
cross-form, no doubt, took its rise from
the odium at that time against everything
derived from Popery.
Cross Monday. — In Bridges " His-
tory of Northamptonshire ' ' are recorded
various instances of having processions on
Cross Monday.
Cross Point. — See Sorse-Trich.
Cross-Questions. — Said to be a
game by Nares, Glossary, in v. Perhaps
allied to Questions and Commands, and
to Cross-Questions and Cross- Answers.
Compare Hazlitt's Handboolc and Bibl.
Coll. V. Breton, and Children's Games
supra.
Cross Ruff.— This is a species of ruff,
a game at cards. There was ruff (q.v.),
double-ruff, and cross-ruff. In A Notahle
Discovery of Cosenage, 1591, the preface
states, among other matters, how the
author, going into the West of England,
found at a country ale-house half-a-
dozen farmers playing at cross-ruff, and
hoped to win all their money, when he
found to his disappointment that they had
read Greene's exposure of conycatchers,
and were on their guard. This, with
others, is quoted in "Poor Robin's Al-
manac " for 1693 :
" Christmas to hungry stomachs gives
relief.
With mutton, pork, pies, pasties, and
roast beef ;
And men at cards spend many idle
hours.
At loadum, whisk, cross-ruff, put, and
all-fours."
Crowdie — In Scotland, Eden says,
they used to eat crowdie on Shrove Tues-
day, as in England they did pancakes. He
adds : "On this day there is always put
into the bason or porringer, out of which
the unmarried folks are to eat, a ring, the
finding of which, by fair means, is sup-
posed to be ominous of the finder's being
tirst married." Crowdie is made by pour-
ing boiling water over oat-meal and stir-
ring it a little. It i.s eaten with milk or
butter. The more modern manner of
preparing is described in the Musce An-
(jlicance, 1689, ii., 86.
Crow-Keeper. — See Nares, Glos-
sary, in v., and Hazlitt's Proverbs, 1882,
p. 181.
Cry. — See Auctions, where the employ-
ment of the Preco or Crier is recorded.
But the cry was used on a multifarious
diversity of occasions : 1, for the announce-
ment of the issue of new money ; 2, for the
publication of the decrees of Councils ; 3,
foi- the advertisement of plays to be
performed ; 4, for the recovery of
lost property ; 5, for proclaiming the
approach of royal or high personages
to their seats ; 6, for the notifica-
tion of any local event, not only prior
to typography and journalism, but down
to the present time in some rural dis-
tricts. In ancient times the crier or usher
carried, not a bell, but a trumpet. La-
croix, Mceurs et Usages, 1872, p. 337 ; Haz-
litt's Venetian Republic, 19U0, ii., 355,
457 ; Hazlitt's Monograph on Shakespear,
1902, p. 103. The heraldic Oyez and the
legal Oyer and Terminer are evolutions
from the ancient use of the cry in mani-
fold cases ; and Oyentia is a feudal term
for the public indication of the time for
paying a periodical tribute. Maigne
D'Arnis Lexicon Mediae et Infimoe Latini-
tatis, 1856, in v.
Cry Coke. — ^To cry Cohe is in vulgar
language synonymous with crying Pec-
cavi. Coke, says Ruddiman, in his
Glossary to Douglas's "Virgil," is
the sound which Cocks utter, especi-
ally when they are beaten, from
which Skinner is of opinion they
have the name of Cock.
Cryingr the Mare. — There is a har-
vest sport in Hertfordshire, called " Cry-
ing the Mare " (it is the same in Shrop-
shire), when the reapers tie together the
tops of the last blades of corn, which is
Mare, and standing at some distance,
throw their sickles at it, and he who cuts
the knot, has the prize, with acclamations
and good cheer. I was informed of the
following custom on this occasion at Hit-
chin in the same county where each farmer
drives furiously home with the last load of
his corn, while the people run after him
with bowls full of water in order to throw
on it ; this is also accompanied with great
shouting. Blount tells us farther that
" after the knot is cut, then they cry with
a loud voice three times, ' I have her.'
Others answer, as many times, ' What have
you P ' — 'A mare, a mare, a mare.'
158
NATIONAL FAITHS
— 'Whose is she?' thrice also.— J. B.
(naming the owner three times). —
' Whither will you send her? '— ' To J. a
Nicks,' (naming some neighbour who has
not all his corn reaped) ; then they all
shout three times, and so the ceremony
ends with good cheer. "In Yorkshire upon
the like occasion they have a Harvest
Dame, in Bedfordshire a Jack and a
Gill."
Crying; the Na.ck. — A harvest cus-
tom in Dorsetshire and Devonshire. A
correspondent of Notes and Queries
writes; — "I was present last year, at a
farm in North Devon where the curious
old custom of " calling the nack " was ob-
served. The reapers were gathered round
a pond, where they sang three times, first
in low tones, gradually increasing in loud-
ness, the words : —
" Arnack, arnack, arnack,
We haven, we haven, we haven,
God send the nack."
After which they all laughed and shouted.
They then retired to the house — not to
supper, for the ceremony was not yet over.
One of the party had the " nack " secreted
on his person. A member of the farmer's
family tried to discover the possessor, be-
fore he entered the kitchen in order to
drench him, or, as they said, "wet the
nack," with a bucket of water. Failing
to do this, the farmer was obliged to sup-
ply a larger quantity of beer than would
otherwise have been given to each indi-
vidual after supper. The " nack " is pre-
served in the farmer's kitchen for the
year."
Cucking:, or Coging Stool. —
Called also a tumbrel, tribuch, and tre-
buchet; also a thewe. In the " Prompto-
rium Parvulorum," " Esj;n, or Cukkyn,"
is interpreted by stercoriso : and in the
" Domesday Survey," in the account of
the City of Chester," we read: " Vir sive
mulier falsam mensuram in civitate faci-
ens deprehensus, iiii. solid, emendab'.
Similiter malam servisiam faciens, aut in
Cathedra, ponebatur Stercoris, aut iiii.
solid, dab' prepositis." See Cowel in v.
ex Carta Joh. regis, dat. 11 Jun. anno
regni 1. It is called thewe in Lambarde's
"Eirenarcha," lib. i. c. 12. The following
extract from Cowel, in v. Thew, (with the
extract just quoted from Lysons) seems
to prove this : " Georgius Grey Comes Can-
tii clamat in manor, de Bushton & Ayton
punire delinquentes contra Assisam Panis
et Corvisise, per tres vices per amercia-
menta, & quarta vice Pistores per Pillo-
riam, Braciatores per Tumbrellam, &
Eixatrices per Thewe, hoc est, ponere eas
super scabellum vocat. a Cucking Stool.
PI. in Itin. apud Cestr. 14 Hen. VII."
But comp. Stool of Sepentance, infra. The
cucking-stool was an engine invented for
the punishment of scolds and unquiet
women, by ducking them in the water,
after having placed them in a stool or
chair fixed at the end of a long pole, by
which they were immerged in some muddy
or stinking pond. Blount tells us that
some think it a corruption from ducking
stool, but that others derive it from
Choaking Stool. Though of the most re-
mote antiquity, it is now, it should seem,
totally disused. An essayist in the
" Gentleman's Magazine," for May, 1732,
observes that " The stools of infamy are
the ducking stool, and the stool of repent-
ance. The first was invented for taming
female shrews. Lysons gives us a curious
extract from the churchwardens' and
chamberlain's accounts at Kingston-upon-
Thames in 1572, which contains a bill of
expenses for making one of these cucking
stools, which, he says, must have been
much in use formerly, as there are fre-
quent entries of money paid for
its repair. Environs, i., 233. Blake-
way, in his History of Shrewsbury,
1779, p. 172, furnishes the subjoined en-
tries : — " 1572. The making of the cuck-
ing stool, 8s. ; iron work for the same, 3s. ;
timber for the same, 7s. 6d. ; 3 brasses for
the same and three wheels, 4s. lOd." There
is an order of the Corporation of Shrews-
bury, 1669, that "A ducking stool be
erected, for the punishment of all scolds."
Borlase tells us that: " Among the pun-
ishments inflicted in Cornwall, of old
time, was that of the cocking-stool, a seat
of infamy where strumpets and scolds,
with bare foot and head, were condemned
to abide the derision of those that passed
by, for such time as the bailiffs of manors,
which had the privilege of such jurisdic-
tion, did appoint. Nat. Hist, of Cornwall,
p. 303. A certificate of the punishment of
an incorrigible scold by ducking, dated
1673, and addressed by the churchwardens
of Waddington, co. York, to Thomas Par-
ker, Esq., of Browsholme, hereditary bow-
bearer of BoUand Forest under the Duke
of Buccleuch, is to be seen in " Current
Notes " for December, 1855.
In Skene's " Regiam Majestatem,
ch. 69, this punishment occurs as
having been used anciently in Scot-
land : speaking of Browsters, i.e.,
"Women quha brewes aill to be sauld "
it is said, " gif she makes gude ail, that is
sufficient. Bot gif she makes evill ail, con-
trair to the use and consuetude of the
burgh, and is convict thereof, she sail pay
ane unlaw of aucht shillinges, or sal suffer
the justice of the burgh, that is, she sail
be put upon the cock-stule, and the aill
sail be distributed to the pure folke."
Braithwaite, speaking of a Xantippean,
says : " He (her husband) vowes therefore
AND POPULAR CUSTOMS.
159
to bring her in all disgrace to the cuoking-
Btoole ; and shee vowes againe to bring him
with all contempt, to the stoole of repent-
ance." Whimzies, 1631, p. 182. In one
of the jest-books, there is the following
anecdote : ' ' Some gentlemen travelling,
and coming near to a town, saw an old
woman spinning near the ducking stool :
one, to make the company merry, asked
the good woman what that chair was made
for? Said she, you know what it is. In-
deed, said he, not I, unless it be the chair
you use to spin in. No, no, said she, you
know it to be otherwise : have you not
heard that it is the cradle your good
mother hath often layn in?" New Help to
Discourse, 1684, p. 216. These stools
seem to have been in common use when
Misson, the French traveller, visited this
country, and when Gay wrote his Pasto-
rals : they are thus described by the
latter :
" I'll speed me to the pond, where the
high stool
On the long plank hangs o'er the muddy
pool.
That stool, the dread of every scolding
queen," &c.
Misson says: "La maniere de punir les
fommes querelleuses et debauchees est
assez plaisante en Angleterre. On attache
une chaise a bras a I'extremite de deux
Especes de Solives, longues de douze ou
quinze pieds et dans un eloignement paral-
lele, en sorte que ces deux pieces de bois
embrassent par leur deux bouts voisins la
chaise qui est entre deux, & qui y est at-
tachee par la cote comme avec un essieu,
de telle maniere, qu'elle a du Jeu, et
qu'elle demeure toujours dans I'etat na-
turel & horisontal auquel une Chaise doit
etre afin qu'on puisse s'asseoir dessus, soit
qu'on I'eleve, soit qu'on I'abaisse. On
dresse un poteau sur le bord d'un Btang
ou d'une Riviere, & sur ce poteau on pose
presque en equilibre, la double piece de
bois a une des extremitez de laquelle la
Chaise se trouve au dessus de I'eau.
On met la Femme dans cette Chaise
et on la plonge ainsi autant de fois
qu'il a ete ordonne, pour raffraichir un
peu sa chaleur immoderee." See Ozell's
Translation, p. 65. In "Miscellaneous
Poems," &c., by Benjamin West, of Wee-
don-Beck, Northamptonshire, 8vo. 1780, is
preserved a copy of verses, said to have
been written near sixty years ago, entitled
" The Ducking Stool." A note informs
us, " To the honour of the fair sex in the
neighbourhood of R***y. this machine has
been taken down (as useless) several
years." The stool is represented in a cut
annexed to the " Dumps," designed and
engraved by Louis du Guernier, and also
in the frontispiece of " The old Woman of
Ratclifi Highway." A specimen was to
be seen within a few years on the banks of
the Stour at Pordwich in Kent. Some ad-
ditional particulars, illustrating this obso-
lete usage, but to the same purport, were
printed in Willis's "Current Notes" for
February and April, 1854. See Wright and
Fairholt's Archaeological Album, 1845, p.
49-54, and Halliwell's Diet., 1860, in v.
Morant, speaking of Canuden, in the hun-
dred of Rochford, mentions " Cuckingstole
Croft, as given for the maintenance of a
light in this church, as appears by inquisi-
tion, 10 Eliz." Essex, 1., 317.
CUOKINQ STOOL.
Cuckold. — I know not how this word,
which is generally derived from cuculus, a
cuckoo, has happened to be given to the
injured husband, for it seems more pro-
perly to belong to the adulterer the
cuckoo being well known to be a bird that
deposits its eggs in other bird's nests.
The Romans seemed to have used this cu-
culus in its proper sense as the adulterer,
calling with equal propriety the cuckold
hirnself Carruca or hedge - sparrow,
which bird is well known to adopt the
other's spurious offspring. Richardson
and Worcester, in their Dictionaries, en-
dorse Tooke's etymology of cuckold, which
seems, after all, to be the correct one,
namely, cucol, from the Italian cucolo, a
cuckoo; the word should be cucol, as in
some of our old writers, and not cucold (or
cuckold), and we get the word from th&
past participle of the English verb formed
from the Italian substantive : cucolo cucol
oucol'd. Douce says: "That the word
cuculus was a term of reproach amongst
the antients there is not the least doubt
and that it was used in the sense of our
cuckold is equally clear. Plautus has so
i6o
NATIONAL FAITHS
introduced it on more than one occasion.
In his Asinaria he makes a woman thus
speak of her husband :
" Ac etiam cubat Cuculus, surge, Ama-
tor, i domum " :
and again :
" Cano capite te Cuculum Uxor domum
ex lustris rapit."
And yet in another placOj where Pseudolus
says to Callidorus Quid fles, Cucule?"
the above sense is out of the question, and
it is to be taken merely as a term of re-
proach. Horace certainly uses the word
as it is explained by Pliny in the passage
already given, and the conclusion there
drawn appears to be that which best re-
conciles the more modern sense of the
term, being likewise supported by a note
in the Variorum Horace, from ' ' Historia
Mirabilium," by Carystius. The applica-
tion of the above passage to our use of the
word cuckold, as connected with the cuc-
koo, is that the husband, timid, and in-
capable of protecting his honour, like that
bird, is called by its name, and thus con-
verted into an object of contempt and
derision. In the " Athenian Oracle " it is
remarked of cuckoldry : ' ' The Romans
were honourable, and yet Pompey, Csesar,
Augustus, Lucullus, Cato and others had
this fate, but not its infamy and scandal."
In "Paradoxical Assertions," by Robert
Heath, 1664, it is said: "Since Plautus
wittily, and with more reason calls the
adulterer, and not him whose wife is adul-
terated, Cuculum, the cuckold, because he
begets children on others wives, which the
credulous father believes his own : why
should not he then that corrupts another
man's wife be rather called the Cuckow,
for he sits and sings merrily whilst his eggs
are hatched by his neighbour's hens?"
Chaucer, in his " Prosopopeia of Jealou-
sie," brings her in with a garland of gold
yellow, and a cuckoo sitting on her fist.
Two items in A. C. Mery Talys, 1526, turn
on this somewhat unconventional topic :
the story of the wife whose pigs died in
farrowing, and who being told that she
should get a cuckold's hat, and farrow
them therein, applied to a female neigh-
bour, whereupon the latter angrily re-
torted that her husband was no cuckold,
and so had no hat, and the woman, after
inquiring all round, declared that if she
lived another year, she would get one of
her own ; the second, the account of the
miller's rejoinder to the merchant, who ob-
served that he had heard say every true
miller had a golden thumb. " Truth it
is," quoth he, "that my thumb is gilt,
how be it ye nave no power to see it, for
there is a property incident thereto,
that he that is a cuckold shall never have
power to see it." Comp. Hazlitt's Pro-
verbs, 1882, p. 56, where the converse is
suggested, in which case we should con-
clude that the reason was because his jaun-
diced eye would take the thumb to be yel-
low or golden.
There is a song in Ritson's collection in
which a jealous wife is represented as
putting on her yellow hose.
" Here is Maryone Marchauntes at All-
gate,
Her husbbde dwells at y« signe of y«
Cokoldes Pate."
— Cock Lorels Bote. In the Bolce of Mayd
Emlyn (about 1540), it is stated that the
lady had five husbands, all cuckolds, and
that she made their heards, whether they
liked or not, and gave them a pretty hood-
ful of bells to wear. Hazlitt's Popular
Poetry, iv., 83. Dickenson, in " Greene in
Conceipt," 1598, uses this expression of a
cornute : "but certainely, beleeved, that
Giraldo his master was as soundly armde
for the heade, as either Capricorne, or the
stoutest horned signe in the Zodiacke."
"It is said, — Many a man knows no end
of his goods : right : many a man has good
horns, and knows no end of them. Well,
that is the dowry of his wife ; 'tis none of
his own getting. Horns P Even so : —
Poor men alone ? — No, no ; the noblest
deer hath them as huge as the rascal." — •
As You Like It, act iii., sc. 3. Among the
witticisms on cuckolds that occur in our
old plays, must not be omitted the follow-
ing in " Ram Alley," 1611 :
"Why, my good father, what should
you do with a wife?
Would you be crested? Will you needs
thrust your head
In one of Vulcan's helmets? Will you
perforce
Weare a city cap and a Court feather?"
The following passage is in "Plaine
Percevall, the peacemaker of Eng-
land " : — You say true, Sal sapit
omnia ; and service without salt, oy
the rite of England, is a cuckold's ree if
ho claim it."
"On Dr. Cuckold.
" Who so famous was of late,
He was with finger pointed at :
What cannot learning do, and single
state ?
" Being married, he so famous grew.
As he was pointed at with two :
What cannot learning and a wife now
do?"
Flecknoe's Diarium, 1656. Butler, in his
" Hudibras," informs us for what a sin-
gular purpose carvers used formerly to in-
voke the names of cuckolds. This allusion
arose, according to a passage in the 59th
No. of the " British Apollo," from the dex-
terity of one Thomas Web, carver to the
Lord Mayor in Charles the First's time.
AND POPULAR CUSTOMS.
i6i
and his fame in a less favourable respect,
whence came the proverb, ' ' Think of a
cuckold," addressed to one who cannot
carve the joint before him. In Haz-
litt's Early Popular Poetry, 1864-6,
vol. i., will be found the curious
Arthurian piece, called the Cuckold's
Dance, with a body of notices illus-
trative at the present subject, including
the dance of Cuckolds all a-row. The lat-
ter became at the Restoration a favourite
dance-tune. Compare the same writer's
Proverbs, J.882. In the background of
Hogarth's signboard of " The Man Loaded
with Mischief," is an inn called " The
■Cuckold's fortune." Cuckold's Point, be-
low Rotherhithe or Redriff, was anciently-
known as Cuckold's Haven. In " Tarlton's
Jests," first publshed probably about 1590,
we are told, "How Tarlton landed at
Cuckold's Hauen," " whereupon one gaue
him this theame next day :
' Tarlton, tell mee, for fayne would I
know,
If thou wert landed at Cuckold's hauen,
or no.''
Tarlton answered thus :
' Yes, sir, I take 't in no scorns.
For many land there, yet misse of the
home.' "
The following is an extract from Hentz-
ner's " Travels in England," 1598 : "Upon
taking the air down the river (from Lou-
don), on the left hand lies Ratcliffe, a con-
siderable suburb. On the opposite shore
is fixed a long pole, with ram's horns upon
it, the intention of which was vulgarly said
to be a reflection upon wilful and con-
tented cuckolds." Pennant, in his " Zoo-
logy," 1776, speaking of the cuckoo, says :
" His note is so uniform, that his name in
all languages seems to have been derived
from it, and in all other countries it is
used in the same reproachful sense. The
reproach seems to arise from this bird
making use of the bed or nest of another
to deposit its eggs in ; leaving the care of
its young to a wrong parent ; but Juvenal,
in his 6th Satire, with more justice, gives
the infamy to the bird in whose nest the
supposititious eggs were layed,
' Tu tibi tunc Curruca places — ' "
A case lately occurred in which a cuckoo
was found to have deposited its eggs in the
nest of a wagtail, which was sitting upon
them. Baily News, Sept. 4, 1879. John-
son, in his Dictionary, says : " The cuckow
is said to suck the eggs of other birds, and
lay her own to be hatched in their place ;
from which practice it was usual to alarm
a husband at the approach of an adulterer
by calling ' cuckoo,' which by mistake was
in time applied to the husband." He was
vulgarly supposed to suck other birds' eggs
to make his voice clear as in the old rhyme :
" He sucks little birds' eggs,
To make his voice clear ;
And when he sings cuckoo.
The summer is near."
The following item is from the Morning
Post of May 17, 1821 : " A singular custom
prevails in Shropshire at this period of the
year, which is peculiar to that county. As
soon as the first cuckoo has been heard, all
the labouring classes leave work, if in the
middle of the day, and the time is devoted
to mirth and jollity over what is called the
cuckoo ale." The annexed communication
was made by a writer, signing himself G.,
to the Daily News of Sept. 5, 1879 : " In
Jvily last, at a small road-side crossing on
the London and South Western Railway
on the banks of the Axe, in Dorsetshire,
and at a place well known to anglers,
called Tytnorleigh-bridge, I had in my
hands a full-fledged young cuckoo which
had just dropped from the nest of a small
finch that haunts the river side and goes
by some local name I am not at this
moment prepared to spell. The man at
the station, who rejoices equally in the
name of Joe, a wooden leg, and an un-
blemished reputation, is in his way a bit
of a naturalist, and took almost as much
interest in the young cuckoo as in the
flowers which cover and surround his cot-
tage. He had watched the bird for some
time, and seemed from other instances to
have no doubt as to the truth of the tradi-
tion. The young cuckoo, when once re-
moved from the nest and before it can use
its wings, will not remain there, but
scrambles down and gets into the hedges
at the roadside. In that case it generally
dies ; but the foster parents, which in this
instance we saw in a painful state of agita-
tion on the telegraph wires and neigh-
bouring trees, will in the meantime follow
it and feed it. The young cuckoo just
fledged was certainly larger than a full-
grown thrush or black-bird, and was as
savage as a young eagle. From the size of
the nest it must have very much incon-
venienced the foster parents. One can
easily understand that the old hen cuckoo
before depositing its own egg would clear
out the eggs of the finch, as tradition re-
lates."
In the March number of the ' ' Gentle-
man's Magazine" for 1895, among
the general articles, G. W. Murdoch has
one ridiculing the popular myth that the
cuckoo arrives in March. It is, he says,
a fiction of the imagination, and he only
admits one i>robable authentication of so
early an arrival of the cuckoo in half-a-
century — all personal testimonies to the
contrary notwithstanding. He also goes
as far as to say that the myth of the March
cuckoo can be disproved beyond the
shadow of a scientific doubt, and, pursu-
K
l52
NATIONAL FAITHS
ing the scientific branch of the subject,
goes on to say that for reasons which
branch oflE and take root in several depart-
ments of human cult in relation to the
phenomena of pyschological and pure ani-
mistic evolution, the cuckoo holds quite an
unique position in avi-fauna life. It holds,
too, no inconsiderable place in the dim,
and now almost intangible, relics of Tote-
mistic worship, and fills a very large space
in the traditional records and literature of
folk-lore. In ornithic science it has been
the subject of the most profound study,
has stimulated the liveliest controversies —
not settled yet — and inspired many de-
lightful prose treatises and imperishable
poems. Even at the present day the
cuckoo is regarded as a sacred bird by the
peasantry of some parts of Ireland, and in
Conuaught and Connemara it is believed
to be unlucky to kill it, even by acciden-
tally mistaking it for the sparrow-hawk,
with which it is habitually confounded by
superficial observers. In that respect the
cuckoo holds a position analogous to the
robin, and the universality of the super-
stition among primitive folks is an estab-
lished canon of the literature of Totemistic
cult. But the article is not all scientific
argument. Mr. Murdoch has some stories
to tell.
At Hefful or Heathfield Pair in
Sussex, on April 14, the first cuckoo is said
to be let out of a basket by an old woman,
or, in other words, the note of the bird is
popularly supposed to be first heard on
that occasion. The following is a childish
game (if it may be so described) :
" Cuckoo in cherry tree,
Come down and tell me
How many years I have to live."
The cuckoo has been long considered as a
bird of omen. Gay, in his " Shepherd's
Week," in the fourth Pastoral, describes
the popular dread of hearing the first song
of the cuckoo in the spring, and the usage
of taking oS the shoe of the left foot.
Greene, in " A quip for an upstart Cour-
tier," 1592, calls a cuckoo the cuckold's
quirister : "It was just at that time when
the cuckolds quirrister began to bewray
Aprill gentlemen, with his never chaunged
notes." In the play of " Timon," edited
by Mr. Dyce, act i. sc. 2, Butrapelus says
to Abyssus : " Di'st euer heare a cuckowe
of a note more inauspicious?" In the
same drama, act ii. sc. 5, Timon himself
is made to say, in allusion to horns :
" A common badge to men of cache de-
gree,
How many hange their heades downe,
leaste they splitte
The signe posts with their homes — "
Guilpin, in his " Skialetheia," 1598, says :
" For let Severus heare
A cuckow sing in June, he sweats for
feare — "
Why the writer chooses June, I do not
know ; the proverbial lines run :
" In April,
The cuckoo shews his bill ;
In May,
He sings all day ;
In Jime,
He alters his tune ;
In July,
Away he'll fly ;
Come August,
Away he must."
In Clarke's " Polimanteia," 1595, we
read : ' ' the nightingall and the cuckow
both grow hoarse at the rising of Syrius,
the dogge-starre."
In the introduction to a reprint of the
Gothamite Tales, 1630, inserted in Old
English Jest Books, 1864, the present
writer drew attention to the familiar myth
of the Wise Men of Gotham hedging in the
cuckoo ; and on the title of the old edition
is a woodcut representing this profitable
occupation. I am not at present
in a positon to say whether the em-
blem of the Belgian lion-rampant enclosed
in a hedge, and grasping in one claw a
staff surmounted by the Stadtholder's bon-
net, which occurs on some of the copper
money of the Netherlands in the early part
of the seventeenth century, is connected
with the same tradition. The type of Le
lion d, la haie occurs on a piece of William
IV^ Count of Hainault (1404-17V struck
at Valenciennes, and on money of Jacque-
line of Bavaria, Countess of Hainault,
from 1427 to 1433.
Among the many human and ani-
mistic transformation - records to be
found in the Slavonic folk tales
translated by Mr. A. H. Wratislaw, M.A.,
is a charming one of a young damsel who
fell in love with a snake and bore it two
children, one of whom was turned into a
nightingale, and the other into a cuckoo.
Among the Danes and Norwegians the
early note of the bird is welcomed in divers
but very human ways. Young girls, on
hearing it, kiss their hands " in the direc-
tion from which the music comes, and cry
out. ' When shall I be married? ' while the
aged ask, ' When shall I be relieved from
pain and aflliction?'" Globe, March 2,
1895.
Cuckoo-Spit.— The larv» of the
cicada.
Cuerpo Santo. — See Castor and
Pollux.
Curcuddoch, Curcuddie.— "To
dance Curcuddie or Curcuddoch," (says
Jamieson, in his Dictionary) " is a phrase
AND POPULAR CUSTOMS.
163
used in Scotland to denote a play among
children in which they sit on their houghs,
and hop round in a circular form. Many
of these old terms," Dr. Jamieson adds,
"which now are almost entirely confined
to the mouths of children, may be over-
looked as nonsensical or merely arbitrary.
But the most of them, we are persuaded,
are as regularly formed as any other in the
language. The first syllable of this word
is undoubtedly the verb curr, to sit on the
houghs or hams. The second may be from
Teut. kvdde, a flock ; kudd-en, coire, con-
venire, congregari, aggregari ; kudde-wijs,
gregatim, catervatim, q. 'to curr to-
gether.' The same game is called Harry
Hurcheon in the north of Scotland, either
from the resemblance of one in this posi-
tion to a hurcheon or hedge-hog, squat-
ting under a bush ; or from the Belg. hurk-
en, to squat, to hurkle." This seems to
be a form of Cockle-Bread or Hot Cockles.
Curfew.— Peshall says : " The custom
of ringing the Curfew Bell at Carfax every
night at eight o'clock, was by order of
King Alfred, the restorer of our Univer-
sity, who ordained that all the inhabitants
of Oxford should, at the ringing of that
bell, cover up their fires and go to bed,
which custom is observed to this day, and
the bell as constantly rings at eight as
Great Tom tolls at nine. It is also a cus-
tom, added to the former, after the ring-
ing and tolling this bell, to let the inhabit-
ants know the day of the month by so
many tolls." History of Oxford, p. 177.
A similar practice prevailed in parts of
North Wales till very recently. The cur-
few is commonly believed to have been
of Norman origin. A law was made by
William the Conqueror that all people
should put out their fires and lights at
the eight o'clock bell, and go to bed. Stow's
Survey, 1754, v. i., c. 15. The practice of
this custom, we are told, to its full extent,
was observed during that and the follow-
ing reign only. Thomson has inimitably
described its tyranny. In the second ma-
yoralty of Sir Henry Colet, Knt. (father of
Dean Colet), a.d. 1495, and under his
direction, the solemn charge was given to
the quest of wardmote in every ward, as it
stands printed in the Custumary of Lon-
don : " Also yf ther be anye paryshe clerke
that ryngeth curfewe after the curfewe be
ronge at Bowe Chyrche, or Saint Brydes
Churche, or Saint Gyles without Cripple-
gat, all suche to be presented." From "A
C. Mery Talys," 1526, we see that, in the
time of Henry VIII. it was the duty of the
sexton to ring the curfew-bell. In the
Faversham Articles, 22 Hen. VIII we
read : " Imprimis, the sexton, or his'suffi-
cient deputy, shall lye in the church-
steeple ; and at eight o'clock every night
shall ring the curfewe by the space of a
quarter of an hour, with such bell as of
old time hath been accustomed." I find,
however, in " The Merry Devil of Edmon-
ton," 1608, the sexton says :
" Well, 'tis nine a'clocke, 'tis time to
ring curfew."
Shakespear, in "King Lear," act iii. sc.
4, writes :
Edgar : " This is the foul fiend Flibberti-
gibbet : He begins at curfew, and walks to
the first cock." The following is an ex-
tract from the Churchwardens' and Cham-
berlain's Accounts of Kingston - upon
Thames: "1651. For ringing the curfew
bell for one year, £1 10s. Od." Bridges,
speaking of By field Church, tells us: "A
bell is rung here at four in the morning,
and at eight in the evening, for which the
clerk hath 20s. yearly, paid him by the
Rector." Northamptonshire, i., 110. Hut-
chins, speaking of Mappouder Church,
mentions land given "to find a man to
ring the morning and Curfeu Bell through-
out the year." Also, under Ibberton,is
mentioned one acre given for ringing the
eight o'clock bell, and £4 for ringing the
morning bell. Dorsetshire, ii., 267.
Macaulay says: "The custom of ringing
Curfew, which is still kept up at Clay-
brook, has probably obtained without in-
termission since tide days of the Norman
Conqueror." Hist, of Clayhrookj 1791, p.
128. In 1848 the curfew was still rung at
Hastings from Michaelmas till Lady-day,
and the same was the case at Wrexham in
North Wales, and elsewhere, till even a
later date. Barrington, Ohservations on
the Statutes, p. 153, tells us that "Cur-
few is written Curphour in a Scotish poem
written before 1568. It is iibserved in the
annotations on these poems, that by Act
144, Pari. 13, Jam. I., this bell was to be
rung in boroughs at nine in the evening :
and that the hour was afterwards changed
to ten, at the solicitation of the wife of
James Stewart, the favourite of James the
sixth. There was a narrow street in Perth
in the last century still called Couvre-Feu-
Row, leading west to the Black Friars,
where the Couvre Feu Bell gave warning
to the inhabitants to cover their fires and
go to rest when the clock struck ten.
We find the Couvre feu mentioned
as a common and approved regu-
lation on the Continent. It was
used in most of the monasteries and
towns of the North of Europe, the
intent being merely to prevent the
accidents of fires. All the common houses
consisted at this time of timber. Moscow,
therefore, being built with this material,
generally suffered once in 20 years, and
it was much the same at Stockholm, where
in comparatively recent days persons were
not allowed to smoke in the streets, and it
was obligatory on all to co-operate at call
164
NATIONAL FAllti::,
in extinguishing fires. In mediaeval
Venice there was an analogous regulation,
from which only the Barber's Quarter was
exempt, because the members of that Gild
probaoly united the surgical facultjj as
with us, and their aid might be required
during the night..
Curling:- — See " Curling, an Ancient
Scottish Game." By James Taylor, M.A.,
with illustrations by C. A. Doyle, 8vo.,
1884.
Cushion-Dance. — A riotous sort of
dance, formerly usual at weddings.
It is thus mentioned in the ' ' Apo-
thegms of King James," 1658, p.
60. A wedding entertainment is spoken
of. "At last when the masque was
ended, and time had brought in the
supper, the cushion led the dance
out of the parlour into the hall," &c. In
"The Dancing Master " 1698, p. 7, is an
account of " Joan Sanderson, or the
Cushion Dance, an old Round Dance. This
dance is begun by a single person (either
man or woman), who taking a cushion in
his hand, dances about the room, and at
the end of the tune he stops and sings,
' This dance it will no further go.' The
musician answers, 'I pray you good Sir,
why say you so ? Man. ' Because Joan San-
derson will not come to.' Musick. ' She
must come to, and she shall come to, and
she must come whether she will or no.'
Then he lays down the cushion before a
woman, on which she kneels and he kisses
her, singing, ' Welcom, Joan Sanderson,
welcom, welcom.' Then she rises, takes up
the cushion, and both dance, ginging,
' Prinkum-prank'um is a fine dance, and
shall we go dance it once again, and once
again, and shall we go dance it once
again ? ' Then making a stop, the woman
sings as before, ' This dance it will no far-
ther go.' Musick. ' I pray you. Madam,
why say you so .P ' Woman. ' Because John
Sanderson will not come to.' Musick. 'He
must come to,' cfec, (as before). And so
she lays down the cushion before a man
who, kneeling upon it, salutes her, she
singing, ' Welcome John Sanderson,' &c.
Then he taking up the cushion, they take
hoth hands and dance round, singing as
before, and thus they do till the whole
company are taken into tlie ring. Then
the cushion is laid before the first
man, the woman singing, ' This dance,'
<fcc. (as before), only instead of
' Come to,' they sing ' Go fro,' and
instead of 'Welcome,' John Sander-
son,' &c., they sing ' Farewell John San-
derson, farewell, farewell,' and so they go
out, one by one, as they came in. Note,
the woman is kiss'd by all the men in the
ring, at her coming in, and going out, and
likewise the man by the women." A cor-
/espondent of Votes and Queries thus de-
scribes the cushion-dance, as it was per-
formed in Derbyshire, about sixty years
since : — " The company were seated round
presently, one carrying a large square
cushion, the other an ordinary drinking-
horn^ china bowl, or silver tankard, ac-
cording to the possessions of the family.
The one carrying the cushion locked the
door, putting the key in his pocket. Both
gentlemen then went to the fiddler's cor-
ner, and after the cushion-bearer had put
a coin in the vessel carried by the other,
the fiddler struck up a lively tune, to
which the young men began to dance
round the room, singing or reciting to the
music: —
" Frinkum, frankum is a fine song,
An' we will dance it all along;
All along and round about.
Till we find the pretty maid out."
After making the circuit of the room, they
halted on reaching the fiddler's corner,
and the cushion-bearer, still to the music
of the fiddle, sang or recited :
" Our song it will no further go ! "
The fiddler: —
" Pray, kind sir, why say you so — "
The cushion-bearer : —
" Because Jane Sanders won't come
to."
The fiddler: —
" She must come to, she shall come
to.
An' I'll make her whether she will
or no ! "
The cushion-bearer and vessel-holder then
proceeded with the dance, going as before
round the room, singing " Frinkum, fran-
kum," &c., till the cushion-bearer came to
the lady of his choice, before whom he
paused, placed the cushion on the floor at
her feet, and knelt upon it. The vessel-
bearer then offered the cup to the lady,
who put money in it and knelt on the
cushion in front of the kneeling
gentleman. The pair kissed, arose,
and the gentleman, first giving the
cushion to the lady with a bow,
placed herself behind her, taking
hold of some portion of her dress. The
cup-bearer fell in also, and they danced on
to the fiddler's corner, and the ceremony
was again gone through as at first with the
substitution of the name of " John " for
"Jane," thus: —
The lady: —
" Our song it will no further go ! "
The fiddler: —
" Pray, kind miss, why say you so? "
The lady: —
" Because John Sandars won't come to."
AND POPULAR CUSTOMS.
165
The fiddler: —
' ' He must come to, he shall come to,
An' I'll make him whether he will or
no."
The dancing then proceeded, and the lady,
on reaching her choice (a gentleman, of
necessity), placed the cushion at his feet.
He put money in the horn and knelt. They
kissed and rose, he taking the cushion
and his place in front of the lady, heading
the next dance round, the lady taking him
by the coat-tails, the first gentleman be-
hind the lady, with the horn-bearer in the
rear. In this way the dance went on till
all present, alternately a lady and gentle-
man, had taken part in the ceremony.
The dance conclucled with a romp in file
round the room to the quickening music
of the fiddler, who at the close received the
whole of the money collected by the horn-
bearer." Compare, for farther particulars
Nares, Glossary, 1859, in v., and Halli-
well's Diet., 1860, in v.
Cuthbert, St., Bishop of Dur-
ham. — The anniversary of the death of
this holy and eminent personage, March
20, 687, in voluntary retirement, is one of
the festivals of the church. An unusually
long and complete account of his life and
work may be seen in Chambers's Encyclo-
pcedia. Comp. Bromfield and Luck of
Eden Hall. In Kensington Church,
Middlesex, there is a painted window, in
which St. Cuthbert is said to be repre-
sented playing at golf. He was by birth,
one understands, an Irishman, but by
original employment a North-country
shepherd.
Cutting Off the Fiddler's
Head.— See Manx.
Cuzship. — They had formerly in
printing offices an usage called euzship,
which is described by Gent, the York
printer of the last century, in his Auto-
biography, where he speaks of his attach-
ment to the staff of Mr. Mears, the sta-
tioner and printer. He tells us that, in
addition to Beer-money, he was obliged to
submit to the immemorial custom of being
sworn a cuz, the origin of which he could
not learn. He proceeds: — "It commenced
by walking round the chapel (printing
rooms being called such, because first be-
gun to be practised in Westminster Abbey)
singing an alphabetical anthem, tuned
literally to the vowels ; striking me, kneel-
ing, with a broadsword, and pouring ale
upon my head ; my title was exhibited, and
to this effect ; ' Thomas Gent, Baron of
College Green, Earl of Fingall, with power
to the limits of Dublin bar, captain-gene-
ral of the Teagues, near the Lake of Allen,
and lord high admiral over all the bogs in
Ireland.' " He adds that they even gave
him godfathers, which his Presbyterian
training had not previously accorded.
Cymmortha, or Cymmorth
Gwan. — Pughe remarks : " The wearing
of the leek on St. David's Day probably
originated from the custom of Cymhortha,
or the neighbourly aid practised among
farmers, which is of various kinds. In
some districts of South Wales, all the
neighbours of a small farmer without
means appoint a day when they all attend
to plough his land, and the like ; and at
such a time it is a custom for each indi-
vidual to bring his portion of leeks, to be
used in making pottage for the whole com-
pany : and they bring nothing else but the
leeks in particular for the occasion." An-
ciently it was a custom in Wales, to insti-
tute associations among neighbours and
friends for the performance of any work
or undertaking, and this usage, which ap-
pears to have had its rise in motives of
industrial expediency, was gradually
turned both to political and social account.
These Cymmortha formed the pretext, as
early as the reign of Henry IV. for insur-
rectionary gatherings, and by 4 Hen. iv. c.
27, it was ordained, "that no westrye,
rhymer, minstrel, nor vagabond be in any
wise sustained in the land of Wales to
make Cymmorthas or gatherings upon the
common people there." Sir H. Ellis, to
whom I am indebted for this information,
(" Orig. Letters," 2nd Series, 1827), adds,
that " Wood, speaking of Bala, says, ' It
is a small town at the bottom of the lake
of that name, and is celebrated for its vast
trade in woollen stockings, in the knitting
of which men, women, and children are in-
cessantly employed. They assemble in the
winter at each other's houses, listening to
some ancient song, or provincial tale, and
this meeting is called Cymmorth, Qwan, or
Knitting Assembly.' " The Cymmortha
(or Comortha) was, in fact, a sort of Pri-
mitive Trades' Union, and part of the sys-
tem was the relief of those members of it,
who, by some unavoidable cause, happened
to fall into distress. That such was the
case is pretty evident from a letter ad-
dressed to Lord Burghley by Richard Price
of Brecknock, January 31, 1575-6. The
Cymmortha was more than once forbidden
by statute ; but the Bishop of Coventry
and Lichfield, in a letter to Thomas Crom-
well, describes an odd privilege granted by
the King to a gentleman in pecuniary
straits, one George Mathew, Esquire, in
the twenty-seventh year of his reign'; it
was the right of holding a Commortha for
his personal benefit, "any statute, ordi-
naunce, or other thing to the contrary
hereof notwithstanding." The Bishop esti-
mates the value of the Royal license to
Mathew at not less than 1,000 marks.
OvTen's Welsh Dictionary, v.v. Cawa, and
1 66
NATIONAL FAITHS
Cymborth^ may be consulted ; but there is
nothing or importance which is not noticed
above.
Cypress. — It is doubtful whether the
cypress was meant by the ancients to be
an emblem of an immortal state, or of an-
nihilation after death; since the proper-
ties of the tree apply, happily enough, to
each. The cypress was used on funeral
occasions, say the commentators on Vir-
gil, " vel quia cariem non sentit, ad glorise
immortalitatem significandam ; vel quia
semel esoisa, non renascitur, ad mortem
exprimendam" ; Servius' Com. on CEneid.
iii., p. 64, and the Delphin edit. ; but,
instead of that, the ancient Christians
used the things 'lefore mentioned, and de-
posited them under the corpse in the grave
to signify that they who die in Christ, do
not cease to live ; for though, as to the
body, they die to the world, yet, as to their
souls, they live and revive to God. And
as the carrying of these evergreens is an
emblem of the soul's immortality, so it is
also of the resurrection of the body : for
as these herbs are not entirely plucked up,
but only cut down, and will, at the return-
ing season, revive and spring up again ;
so the body, like them, is but cut down
for a while, and will rise and shoot up
again at the resurrection. For, in the
language of the evangelical prophet, our
bones shall flourish like an herb. The
reader conversant with the classics will
call to mind here the beautiful thought in
the Idyllium on Bion by Mosohus : though
the fine spirit of it will evaporate when we
apply it to the Christian doctrine of the
resurrection. The antithesis will be de-
stroyed. Moschi Idyll, iii., 1. 100.
The cypress, however, appears to
have been retained to later times.
Coles says : " Cypresse garlands are
of great account at funeralls amongst
the gentiler sort, but rosemary and
bayes are used by the commons both
at funeralls and weddings. They are
all plants which fade not a good while
after they are gathered, and used (as I
conceive) to intimate unto us that the re-
membrance of the present solemnity might
not dye presently, but be kept in minde
for many yeares." Introduction to the
Knowledge of Plants, 64. The line,
" And cypress which doth biers adorn,"
is cited in Poole's "English Parnassus,"
1657. Spenser mentions
" The aspin, good for staves, the cypress
funerall."
Dekker, in his " Wonderfull Yeare," 1603,
signat. c 3 verso, describes a charnell-house
pavement, " instead of greene rushes,
strewde with blasted rosemary, wither' d
hyacinthes, fatalle cypresse, and ewe,
thickly mingled with heapes of dead men's
bones." He says, signat. D 2 yerso,
" Rosemary, which had wont to be sold for
twelve pence an armefuU, went now " (on
account of the Plague), " at six shillings
a handfull." In "The Exequies," by
Stanley, we read :
"Yet strew
Upon ny dismall grave.
Such offerings as you have,
Bind with cypresse and sad ewe,
For kinder flowers can take no birth
Or growth from such unhappy earth."
Poems, 1651, p. 54. In " The Marrow of
Complements," &c., 1655, is " A Mayden's
Song for her dead Lover," in which cypress
and yew are particularly mentioned as
funeral plants :
" Come you whose loves are dead,
And, whilst I sing,
Weepe and wring
Every nand, and every head
Bind with cypresse and sad ewe,
Ribbands black, and candles blue ;
For him that was of men most true.
" Come with heavy moaning,
And on his grave
Let him have
Sacrifice of sighes and groaning,
Let him have faire flowers enough.
White, and purple, green, and yellow.
For him that was of men most true."
In " Round about our Coal Fire," circa
1730, I find the following passage on this
subject: — "The rooms were embowered
with holly, ivy, Cyprus, bays, laurel, and
Miseltoe, and a bouncing Christmas log in
the chimney." In this acount the cypress
is quite a new article. Indeed, I should
as soon have expected to have seen the
yew as the Cyprus used on this joyful occa-
sion.
Da.b. — Pegge, in the " Gentleman's
Miigazine " for September, 1767, derives
t';ie word Vah, in the phrase of " a dab at
such or such a thing,' as a vulgar corrup-
tion of the Latin adeptus.
Daffodil. — Herrick describes a
"Divination by a Daffodil.
When a Daffadil I see.
Hanging down her head t'wards me ;
Guesse I may, what I must be :
First, I shall decline my head ;
Secondly, I shall be dead,
Lastly, safely buried."
Hesperides, 1648, p. 40.
Dag'g:er-IVIoney.— See Newcastle-
on-Tyne.
Dancingr at Weddings. — Among
the Anglo-Saxons, after the nuptial feast,
' ' the remaining part of the day was spent
by the youth of both sexes in mirth and
dancing, while the graver sort sat down to
their drinking bout, in which they highly
delighted." Among the higher ranks there
AND POPULAR CUSTOMS.
167
was, in later times, a wedding sermon, an
epithalamium, and at night a masque. It
was a general custom between the wedding
dinner and supper to have dancing. In
" The Christian State of Matrimony,"
1543, fol. 49, we read : " After the bancket
and feast, there begynnethe a vayne,
madde, and unmanerlye fashion, for the
bryde must be brought into an open daun-
cynge place. Then is there such a ren-
nynge, leapynge', and flyngyng amonge
them, then is there suche a lyftynge up
and discoverynge of the damselles clothes
and other womennes apparell, that a man
might thynke they were sworne to the
Devels Daunce. Then muste the poore
biyde kepe foote with al dauncers and re-
fuse none, how scabbed, foule, droncken,
rude, and shameles soever he be. Then
must she oft tymes heare and se much
wyckednesse and many an uncomely word ;
and that noyse and romblyng eudureth
even tyll supper." So, in the " Summe of
the Holy Scripture," 1547, signat. H 3
!verso : " Suffer not your children to go to
weddings or banckettes ; for nowe a dales
one can learne nothing there but ribaudry
and foule wordes." In Seldeu's "Table
Talk," first printed in 1689, under the
head "Excommunication," is an allusion
to the custom of dancing at weddings :
" Like the wench that was to be married :
she asked her mother, when 'twas done, if
^he should go to bed presently? No, says
her mother, you must dine first. And then
to bed, mother.? No, you must dance after
dinner. And then to bed, mother .? No,
you must go to supper," &c. " Quas
epulas omnes Tripudia atque Saltationes
■comitantur. Postremo Sponsa adrepta
ex Saltatione subito atque Sponsus in
Thalamum deducuutur." " Antiq. Con-
Trivial.," fol. 68. This requisite has not
been omitted in the " Collier's Wed-
ding." :
" The pipers wind and take their post.
And go before to clear the coast."
I do not know to what particular revel-
day Browne refers in the second song of his
First Book, where he speaks of the shep-
herd, who wears the trophies of his manly
skill or strength :
" Piping he sate, as merry as his looke,
And by him lay his bottle and his hooke.
Bis buskins (edg'd with siluer) were of
silke,
"Which held a legge more white then
mornings milk.
'Those buskins he had got and brought
away
For dancing best vpon the reuell day."
Works, by Hazlitt, 1868, i., 68. In
Hey wood's " Fayre Mayd of the Ex-
change," 1607, Bernard enters with news
of a wedding in Gracechurch Street, where
dancing is going on : —
" Bernard. By Jesu ! the rarest dancing in
Christendom.
Bowdler. Sweet rascal, where? Oh, do not
kill my soul
With such delays. . . .
Ber. At a wedding in Gracious Street.
Bowd. Come, come away ; I long to see
the man
In dancing art that does more than 1
can.
Ber. Than you, sir ? he lives not.
Bowd. Why, I did understand thee so.
Ber. You only excepted, the world besides
Cannot afford more exquisite dancers
Than are now cap'ring at that bride-
ale house."
The following passage is curious, from its
enumeration of several old dances, which
were usual at weddings :
" J. Slime. I come to dance, not to
quarrel. Come, what shall it be ? Rogero?
Jem. Rogero ! no ! we will dance the be-
ginning of the world.
Sisly. I love no dance so well as John
come kiss me now.
Nich. I Ihat have ere now deserv'd a
cushion, call for the cushion-dance.
R. Brick. For my part, I like nothing so
well as Tom Tyler.
Jem. No ; we'll have the Hunting of the
Fox.
J. Slime. The hay ; the hay ! there's no-
thing like the hay —
Nich. I have said, do say, and will say
again —
Jem. Every man agree to have it as
Nick says.
All. Content.
Nich. It hath been, it now is, and it
shall be —
Sisly. What, Master Nicholas? What?
Nich. Put on your smock o' Monday.
Jem. So the dance will come cleanly off.
Come, for God's sake agree of something:
if you like not that, put it to the musi-
cians, or let me speak for all, and we'll
have Sellengers round."
Elsewhere we read : ' ' The custom of dan-
cing in the church-yard at their feasts and
revels is universal in Radnorshire, and
very common in other parts of the Princi-
pality. Indeed this solemn abode is ren-
dered a kind of circus for every sport and
exercise. The young men play at fives and
tennis against the wall of the church. It
is not however, to be understood that they
literally dance over the graves of their
progenitors. This amusement takes place
on the north side of the Church-yard
where it is the custom not to bury. It is
rather singular, however, that the associa-
tion of the place, surrounded by memo-
rials of mortality, should not deaden the
i68
NATIONAL FAITHS
impulses of joy in minds, in other respects
not insensible to the suggestions of vulgar
superstition." Malkin's S. Wales, 1804,
p. 261. Again, under Aberedwy, "In this
church yard are two uncommonly large
yew trees, evidently of great age, but in
unimpaired luxuriance and preservation,
under the shade of which an intelligent
clergyman of the neighbourhood informed
me that he had frequently seen sixty
couple dancing at Aberedwy Feast on the
14th of June. The boughs of the two trees
intertwine, and afford ample space for the
evolutions of so numerous a company
within their ample covering." Every >Eng-
lishman has heard of the "Dance round
our coal fire," ridiculed by the Duke of
Buckingham in the Behearsal; which re-
ceives illustration from the probably an-
cient practice of dancing round the fires
in our Inns of Court (and perhaps other
halls in great men's houses). This prac-
tice was still in 1733 observed at an enter-
tainment at the Inner Temple Hall, on
Lord Chancellor Talbot taking leave of the
house, when the Master of the Revels took
the Chancellor by the hand, and he, Mr.
Page ; who, with the judges, Serjeants, and
benchers, danced round the coal fire, ac-
cording to the old ceremony, three times,
and all the times the antient song, with
music, was sung by a man in a Bar gown."
Dandies. — See Cochal.
Dark Lantern. — Harrington, speak-
ing of the Curfew, observes ' ' that there
is a general vulgar error, that it is not
lawful to go about with a dark lantern.
All popular errors," he adds, "have some
foundation : and the regulation of the cur-
few may possibly have been the occasion of
this." But he derives this notion from
Guy Fawkes' dark lantern. Observa-
tions on the Statutes, 154 note.
Darvel Gathern, Worship of.
■ — 5th April. — It appears that one
of the ohjects of pilgrimage in the
Principality of Wales before the
Reformation, was the Image of Dar-
vell Gathern in the diocese of St. Asaph;
who or what Darvell Gathern was,
dees not appear ; but the superstition is
mentioned by Hall the Chronicler and
others. In a letter from Ellis Price to
Secretary Cromwell, dated 6th April, 1538,
there is the following account of it : —
" There ys an Image of Darvellgadarn,
within the said diocese, in whome the
people have so greate confidence, hope,
and truste, that they cumme dayly a piU-
gramage unto hym, somme withe kyne,
other with oxen or horsis, and the reste
withe money : in so muche that there was
fyve or syxe hundrethe pilgrimes to a mans
estimacion, that offered to the saide image
the fifte dale of this presente monethe of
Aprill. The innocente people hath ben
sore aluryd and entised to worship,
the saide image, in so muche that
there is a commyn sayinge as yet
amongst them that who so ever will
offer anie thinge to the saide Image of
Darvellgadern, he hathe power to fatche
hym or them that so offers oute of HelL
when they be dampned." Besides this
"commyn sayinge," there appears from
Hall to have been a prophecy current
" that the image should set a whole forest
on fire " ; and this was supposed to be ful-
filled, when the idol was burnt in Smith-
field with a friar so named, in May, 1538..
For a few farther, particulars, the reader
may turn to Ellis's "Original Letters,"'
First Series, pages 83-4 of the second vo-
lume. There is a second letter from Ellis.
Price to Cromwell, at a somewhat later
date ; but we do not get any nearer
to a solution of the mystery as to.
Darvel Gadern, beyond the patent fact,
that he was held in great veneration by
the Welsh. Sir H. Ellis in a note in-
deed quotes the following passage from
Michael Woodde's " Dialogue between two.
Neighbours," 1554: "If the Welshman
would have a purse, he praied to Darvel
Gatherne." Pennant calls him St. Derfel
Gatherne.
Date-Stone. — The following legend,,
intended to honour the Virgin Mother,
was considered by Brand worth inserting,
and I have retained it: "Eating some
dates with an old man, but a credulous.
Christian, he said : that the letter O re-
mained upon the stone of a date for a
remembrance that our blessed Lady, the
Virgin, with her divine Babe in her arms,
resting herself at the foot of a palm-tre&
(which inclined her branches and offered a
cluster of dates to her Creator), our lady
plucked some of the dates, and eat-
ing, satisfied with the taste and
flavour, cryed out in amazement,.
' O how sweet they are !' This ox-
clamation engraved the letter O, the-
first word of her speech, upon the date
stcne,which being very hard, better pre-
served it.' "
Daubing: — See Sride-Wain.
David's Day (March 1).— St. David,.
Archbishop of Menevy, now from him
called St. David's, in Pembrokeshire, flou-
rished, according to Pits, in the fifth and.
sixth centuries of the Christian era, and
died at the age of a hundred and forty
years. In the "Episcopal Almanack for
1677," he is described as uncle to King
Arthur. There is a Welsh pedigree which
shows him to have been the son of Cara-
dog. Lord of Cardiganshire, by Non,
daughter of Ynyr, of Caer Gawoh. "The
Britons on this day constantly wear a leek,
in memory of a famous and notable victory
obtained by them over the Saxons, they,,
during the battle, having leeks in their-
AND POPULAR CUSTOMS,
169
hats for their military colours and distinc-
tion of themselves, by the persuasion of
the said prelate, St. David." Another ac-
count adds, that they were fighting, under
their king Cadwallo, near a field that was
replenished with that vegetable. But the
battle is recorded by Jeffrey of Monmouth
in the 8th and 9th chapters of his twelfth
book. In the " Chronicles of Englonde,"
edit. 1500, signat. C 3, we have, in allusion
to the Welsh :
" They haue gruell to potage,
And lekes kynde to companage — "
And again —
" Atte mete and after eke,
Her solace is salte and leke."
The " Salisbury Primer " contains the fol-
lowing :
" Davyd of Wales loveth well lekes.
That wyll make Gregory lene chekes ;
Yf Edwarde do eate some with them,
Mary sonde hym to Eedlem."
Sir John Harington, in his " Brief View
of the State of the Church," 1653, speaks
of an indulgence of Pope Calixtus li., by
which one pilgrimage to St. David's was
made equivalent to two to Rome, whence
came the distich :
" Roma semel quantum.
Bis dat Menevia tantum."
Henry VII., having Welsh blood in his
veins, was supposed to be under rather
peculiar obligations, possibly, as regarded
the observance of St. David's festival ; on
the anniversary of 1494-5, under the date
of March 6, we find in that prince's "Privy
Purse Expenses"; "To the Walshemen
towards ther feste, £3,"— meaning the
Welshmen who happened to be about the
Dance, with a body of notices illus-
trative of the present subject, including
Court. The feast given to the Welshmen
on this festival remained in force during
tli3 reign of Henry VIII. On two or three
occasions, the yeomen of the guard pre-
sented the Princess Mary with a leek, for
which they received 15s. in reward.
Dr. Owen Pughe says: "In con-
sequence of the romances of the
middle ages which created the Seven
Champions of Christendom, St. David
has been dignified with the title
of patron Saint of Wales: but this
rank, however, is hardly known among
the people of the Principality, being a
title diffused among them from England
in modern times. The writer of this ac-
count never heard of such a patron saint,
nor of the leek as his symbol, until he be-
came acquainted therewith in London."
Cambrian Biography, 1803, p. 86. The
following lines occur in Harl. MS.,' 1977
fol. 9 : '
"1 like the leeke above all herbes and
flowers.
When first we wore the same the feild
was ours.
The leeke is white and green, whereby
is ment
That Britaines are both stout and emi-
nent ;
Nest to the lion and the unicorn.
The leeke the fairest emblyn that ii
worne."
In Shakespear's "Henry the Fifth," act
V. so. i., Gower asks Fluellen, " But why
wear your leek to-day? Saint Davy's Day
is past." From Fluellen's reply we gather
that he wore his leek in consequence of an
affront he had received but the day before
from Pistol whom he afterwards compels
to eat the leek, skin and all, in revenge
for the insult, quaintly observing to him
" When you take occasions to see leeks
hereafter, I pray you, mock at them, that
is all." Gower too upbraids Pistol for
mocking "at an ancient tradition — begun
upon an honourable respect, and worn as
a memorable trophy of pre-deceased
valour." In " The Bishop's last Good-
night," 1642, the 14th stanza runs thus:
" Landaff, provide for St. David's Day,
Lest the leeke and red-herring run
away :
Are you resolved to go or stay?
You are called for, Landaff :
Come in, Landaff."
There is a poetical broadside in doubl©
columns, entitled: "The Welsh-mens
Glory, or the famous Victories of the An-
cient Britons obtained upon St. David's
Day." It begins :
" The honor, glory, and the grace.
Of valiant Brute's tryumphant race.
Shewing the reasons wherefore they
Wear leeks upon St. David's Day."
Ursula is introduced in "The Vow-breaker,
or, the fayre Maid of Clifton," 1636, act
i. sc. i. as telling Anne — " Thou marry
German ! His head's like a Welchman's
crest on St. Davy's Day ! He looks like-
a hoary frost in December ! Now, Venus
blesse me ! I'd rather ly by a statue."
Prom a notice in the "Flying Post" for
1699, it appears that it was then usual for
the Court to wear a leek on this day: — ■
" Yesterday, being St. David's Day, th&
King, according to custom, wore a leek in
honour of the ancient Britons, the same
being presented to him by the Serjeant-
porter, whose place it is, and for which he
claims the cloaths which his Majesty wore
that day. The courtiers, in imitation of
his Majesty, wore leeks likewise." Misson,
in his "Travels in England," translated
by Ozell, p. 334, says, speaking of the
Welsh custom of rearing leeks, "The King
himself is so complaisant as to bear them
company." Coles, in his "Adam in Eden"
170
NATIONAL FAITHS
says, concerning leeks, " The gentlemen
in Wales have them in great regard, both
for their feeding, and to wear in their
hats upon St. David's Day." To a (juerist
in " The British Apollo," the following an-
swer is given : ' ' The ceremony is observed
on the iirst of March, in commemoration of
a signal victory obtained by the Britons,
under the- command of a famous general,
Icnown vulgarly by the name of St. David.
The Britons wore a leek in their hats to
distinguish their friends from their ene-
mies in the heat of the battle." There is
the following proverb on this day :^
" Upon St. David's Day, put oats and
barley in the clay."
It is a custom still kept up on this festi-
val, for each of the scholars at Westmin-
ister, being Welshmen, to receive a guinea
from some ancient endowment made for
the purpose. About twenty received it in
1879. See Eton School.
Da wz in— The faculty of divination
is believed in the west to be confined to cer-
tain favoured personSj and is termed Daw-
zin.
Days. — See Lucky and Unlucky, and
Perilous Days, infra.
Dead Body, Seizure of a, for
Debt. — The earliest instance on record
occurs, perhaps, in the Romance of Sir
Amadace. The security was retained till
the claim was satisfied. It is difficult,
Daines Barrington observes, to account
for many of the prevailing vulgar
■errors with regard to what is sup-
posed to be law. Such are that the body
of a debtor may be taken in execution
after his death : which, however^ was pi'ao-
tised in Prussia before Frederic II. abo-
lished it by the Code Frederique. A sin-
gular case occurred at Venice in 1763,
where the attempt was made to seize the
remains of a Doge on this account. See
Hazlitt's Venetian Bepublic, 1900, ii.,
308 and Errors, infra. In Massinger's
"Fatall Dowry" 1632, act ii. sc. 1, are
some curious thoughts on this subject,
spoken at the funeral of a marshal in the
army, who died in debt, on account of
which the corpse was arrested :
"What! weepe ye, souldisrs? . . .
The jaylors and the creditors do
weepe ; . . . .
Be these thy bodies balme : these and
thy vertue
Keepe thy fame ever odoriferous —
Whilst the great, proud, rich, undeserv-
ing man. . . .
Shall quickly, both in bone and name
consume.
Though wrapt in lead, spice, seare-cloth,
and perfume.
— This is a sacrifice : our Showre shall
crowne
His sepulcher with olive, myrrh, and
bayes,
The plants of peace, of sorrow, victorie."
Death-Howl. — Howling at funerals
appears to have been of general use in the
Papal times from the following passage in
Veron, in his Hunting of Purgatory, 1561,
where, speaking of St. Ohrysostom, he
says : " No mention at al doth he make of
that manner of singinge or rather un-
semely howling that your Papists use for
the salvation of theyr dead, therby, under
a pretence of godlinesse, picking the
purses of the pore simple and ignorant
people." Stafford observes: "It is a
wonder to see the childish whining we now-
adayes use at the funeralls of our friends.
If we could houl them back againe, our
lamentations were to some purpose ; but
as they are, they are vaine, and in vain."
Meditations and Besolutions, 1612, p. 16.
The minister of Nig, co. Kincardine, re-
ported in 1793, of the people thereabout :
' ' On the sudden death of their relations,
or fear of it, by the sea turning danger-
ous, the fisher people, especially the
females, express their sorrow by exclama-
tion of voice and gesture of body, like the
Eastern nations, and those in an early
state of civilization." Mungo Park, in
his "Travels," relates that among the
Moors, a child died in one of the tents,
"and the mother and the relations imme-
diately began the death-howl. They were
joined by a number of female visitors, who
came on purpose to assist at this melan-
choly concert. I had no opportunity of
seeing the burial, which is generally per-
formed secretly in the dusk of the even-
ing, and frequently at only a few yards
distance from the tent. Over the grave
they plant one particular shrub ; and no
si ranger is allowed to pluck a leaf, or even
to touch it." Speaking elsewhere of the
negroes, he says : " When a person of con-
sequence dies, the relations and neighbours
meet together and manifest their sorrow
by loud bowlings." Compare Ireland.
Death-Omens. — Nearly all the
death-omens then credited are set forth by
Deloney in his romance of " Thomas of
Reading, probably published anterior to
<< tPv, J^pPton, in his Third Book, says :
If the forehead of the sick wax red, and
his brows fall down, and his nose wax
sharp and cold, and his left eye becomes
little, and the corner of his eye run, if he
turn to the wall, if his ears be cold, or if
he may suffer no brightness, and if his
wonib fall, if he pulls straws or the deaths
ot his bed, or if he pick often his
nostrils with his fingers, and if he wake
much, these are almost certain tokens
of death." The sharpness of the nose
AND POPULAR CUSTOMS.
171
.and the pulling of the bed-clothes were
adopted by Shakespear in the deathbed
scene of KalstaflE in Henry V. By the
flying and crying of ravens over
their houses, especially in the dusk even-
ing, and where one is sick, they conclude
>death : the same they conclude by the
much crying of owles in the night, neer
their houses at such a time," according to
the author of Demonology, 1597. Weren-
f els says, p . 7, " The superstitious person
•could wish indeed that his estate might go
to his next and best friends after his
death, but he had rather leave it to any
body than make his will, for fear lest he
.should presently die after it." The subse-
.quent lines, from Dryden and Lee's CEdi-
pus,iv., 1, need no apology for their intro-
'duction :
" For when we think Fate hovers o'er
our heads.
Our apprehensions shoot beyond all
bounds.
Owls, ravens, crickets seem the Watch
of Death ;
Nature's worst vermin scare her godlike
sons ;
Echoes, the very leavings of a voice,
Grow babling ghosts and call us to our
graves :
Each mole-hill thought swells to a huge
Olympus,
While we, fantastic dreamers, heave and
puff,
And sweat with an imagination's
weight ;
As if, like Atlas, with these mortal
shoulders
We could sustain the burden of the
world."
Hear Molinaous: — "Si visitans Mgrum,
lapidem inventum per viam attollat et sub
lapide inveniatur Vermis se movens, aut
formica vivens, faustum Omen est, et iudi-
•cium fore ut seger convalescat ; si nihil in-
vocitur, res est conclamata, et certa mors,
ut docet Burchardus, Decretorum, lib.
xix." "Vates," p. 154. Lupton, in his
third book of A'oiaWe Things, says : "If a
firr tree be touched, withered, or burned
with lightening, it signifies that the mas-
ter or mistresse thereof shall shortly die."
•Comp. Bay-Tree. In Heylin's "Life of
Laud,'' it is stated, that "the Bishop,
.going into his study, which nobody could
get into but himself, found his own picture
lying all along on its face, which
^extremely perplexed him, he looking
upon it as ominous." Grose tells
us that, besides general notices of
«death, many families have particu-
lar warnings or notices; some of the ap-
pearance of a bird, and others by the
figure of a tall woman dressed all in white,
-who goes shrieking about the house. This
apparition is common in Ireland, where it
'is called Benshea and the Shrieking
Woman. Pennant says, that many of the
great families in Scotland had their dse-
mon or genius, who gave them monitions
of future events. Thus the family of Roth-
murchas had the bodaok au dun, or the
ghost of the hill : Kinchardines the spectre
of the bloody hand. Gartinbeg House was
haunted by Bodach Gartin, and TuUoch
Germs by Maug Monlack or the- girl with
the hairy left hand. The Synod gave fre-
quent orders that inquiry should be made
into the truth of this apparition ; and one
or two declared that they had seen one
that answered the description.
Oamerarius writes : ■ ' There bee
some Princes of Germanie that have
particular and apparent presages and
tokens, full of noise, before or about
the day of their death, as extra-
ordinairie roaring of lions and bark-
ing of dogs, fearful noises and bustlings
by night in castles, striking of clocks, and
tolling of bels at undue times and howres,
and other warnings whereof none could
give any reason." Living Librarie, 1621,
p. 284. Delrio adds, that in Bohemia a
female spectre in mourning is accustomed
to appear in a certain castle of an illus-
trious family, before one of the wives of its
seigneurs dies. Disquisitiones Magicm, p.
£92. Compare Luck of Eden Kail, infra,
and Hazlitt's Proverbs, 1882, p. 763.
Death-Rattle — The dead or death
rattle, a particular kind of noise made in
respiring by a person in the extremity of
sickness, is still considered in the North,
as well as in other parts, of England, as
an omen of death. Levinus Lemnius, in
his " Occult Miracles of Nature," lib. ii.
cb. 15, is very learned concerning it : "In
Belgica regione, totoque Septentrionalis
plagse tractu, morituri certa argumenta
proferunt emigrandi, edito sonitu murmu-
loso, nee est, qui absque hujusmodi indicio
vitam non flniat. Siquidem imminente
morte sonum edunt, tanquam aqute laben-
tis per salebras, locaque anfractuosa atque
incurva, murmur, aut qualem Siphunculi
ao Pistulse in aquae ductibus sonitum ex-
citant. Cum enim vocalem arteriam oc-
cludi contingat, spiritus qui confertim
erumpere gestit, nactus angustum mea-
tum, coUapsamque fistulam, gargarismo
quodam prodit, ac raucum per Isevia mur-
mur efficit, scatebrisque arentes deserit
aitus. Conglomeratus itaque spiritus,
spumaque turgida commixtus, sonitum ex-
citat, reciprocanti maris sestui assimilem.
Quod ipsum in nonnullis etiam fit ob pan-
niculos ac membranas in rugas contractas,
sic ut spiritus oblique ac sinuoso volumine
decurrat. Hi, autem, gui valido sunt vas-
toque corpore, et qui violenta morte peri-
unt, gravius resonant, diutiusque cum
morte luctantur, ob humoris copiam ac
densos crassosque spiritus. lis vero qui ex-
tenuate sunt corpore, ac lenta morte con-
172
NATIONAL FAITHS
tabescunt, minus impetuose lenique sonitu
t'tiitui- Spiritus, ac seiisim placideque
extinguuntur, ac quodammodo obdormis-
cunt."
Death - Watch. — "How many
people have I seen, says Defoe, " in the
most terrible palpitations for months to-
gether, expecting every hour the approach
of some calamity, only by a little worm,
which breeds in old wainscot, and, en-
deavouring to eat its way out, makes a
noise like the movement of a watch." Dun-
can Campbell, 1732, p. 61. Wallis gives
the following account of the insect so
called, whose ticking has been thought by
ancient superstition to forbode death in a
family. "The small scarab called the
Death-Watcli (Scarabseus galeatus pulsa-
tor) is frequent among dust and in decayed
rotten wood, lonely and retired. It is one
of the smallest of the Vagipennia, of a
dark brown, with irregular light brown
spots, the belly plicated, and the wings
under the cases pellucid ; like other beetles,
the helmet turned up, as is supposed for
hearing ; the upper np hard and shining.
By its regular pulsations, like the ticking
of a watch, it sometimes surprises those
that are strangers to its nature and pro-
perties, who fancy its beating portends a
family change, and the shortening of the
thread of life. Put into a box, it may
be heard and seen in the act of pulsation,
with a small proboscis against the side of
it, for food more probably than for hyme-
nseal pleasure as some have fancied."
History of Northumherland, i., 367.
Baxter observes that ' ' There are
many things that ignorance causetli
multitudes to take for prodigies. I
have had manj; discreet friends that
have been aifrighted with the noise
called a death-watch, whereas I have since,
near three years ago, oft found by trial,
that it is a noise made upon paper, by a
little, nimble, running worm, just like a
louse, but whiter, and quicker ; and it is
most usually behind a paper pasted to a
wall, especially to wainscot : and it is
rarely, if ever heard, but in the heat of
summer." Then immediately after he
adds : ' ' But he who can deny it to be a
prodigy, which is recorded by Melchior
Adamus, of a great and good man, who
had a clock-watch that had layen in a
chest many years unused ; and when he lay
dying, at eleven o'clock, of itself, in that
chest, it struck eleven in the hearing of
many." World of Spirits, 1691. 203.
Deaths. — The custom, formerly only
too much diffused, of removing the pillow
from the head of a dying person in order
to accelerate the end, is sometimes as-
cribed to the superstitious notion, that
the presence of a pigeon's feather among
the rest prevents the fatal catastrophe.
But there was also a belief that this prac-
tice afforded relief to the individual arti-
culo mortis.
Dedication of Churches.— As.
iu the times of Paganism annual festivals,
were celebrated in honour and memory of
their gods, goddesses, and heroes^ when the.
people resorted together at their temples,
and tombs ; and as the Jews constantly
kept their anniversary feast of Dedication
in remembrance of Judas Maccabseus their
deliverer; so it hath been an ancient cus-
tom among the Christians of this island to-
keep a feast every year upon a certain
weelt or day, in remembrance of the finish-
ing of the building of their parish church,,
and of the first solemn dedicating of it to
the service of God, and committing it to
the protection of some guardian saint or
angel. At the conversion of the Saxons,
says Bourne, by Austin the monk, the
heathen Paganalia were continued among
the converts, with some regulations, by
an order of Gregory I., to Melitus the Ab-
bot, who accompanied Austin in his mis-
sion to this island. His words are to this
eflleot : On the day of dedication, or the
birth-day of Holy Martyrs, whose relics,
are there placed, let the people make to
themselves booths of the boughs of trees,,
round about those very churches which
had been the temples of idols, and in a re-
ligious way to observe a feast : that beasts,
may no longer be slaughtered by way of
sacrifice to the devil but for their own
eating and the glory of God : and that,
when they are satisfied they may return
thanks to him who is the giver of all good,
things. Silas Taylor says, that "in the^
days of yore, when a Church was to be
built, they watched and prayed on the^
Vigil of the Dedication, and took that-
point of the horizon where the sun arose
for the east, which makes that variation,
so that few stand true except those built-
between the two equinoxes. I have ex-
perimented some churches, and have found
the line to point to that part of
the horizon where the sun rises,
on the day of that Saint to whom the-
church is dedicated." But it being ob-
served that the number of holidays was
excessively increased, to the detriment of
civil government and secular affairs,
and also that the great irregularities and
licentiousness which had crept into these-
festivities by degrees, especially in the-
churches, chapels, and churchyards, were
found highly injurious to piety, virtue,,
and good manners, statutes and canons
were made to regulate them : and by an
Act of Convocation passed by Henry the
Eighth in 1536, their number was in some
measure lessened. The Feast of the Dedi-
cation of every Church was ordered to be
kept upon one and the same day every-
where ; that is, on the first Sunday in Octo-
AND POPULAR CUSTOMS.
173
ber : and the saint's day to which the
church was dedicated entirely laid aside.
This act is now disregarded ; but probably
it arose thence that the Feast of Wakes
was first put off till the Sunday following
the proper day, that the people might not
have too many avocations from their neces-
sary and domestic business. " TJt die De-
dicationis, vel Natalitiis Sanctorum Mar-
tyrum, quorum illic Reliquiie ponuntur,
tabernacula sibi circa easdem Ecclesias,
■quse ex fanis commutatse sunt de ramis ar-
borum faoiant," &o. — Bed. lib. . . . cap.
■30. Borlase says, the Parish Feasts insti-
tuted in commemoration of the dedication
•of parochial churches were highly esteemed
among the primitive Christians, and orig-
inally kept on the saint's day to whose
memory the church was dedicated. The
generosity of the founder and endower
thereof was at the same time celebrated,
and a service composed suitable to the oc-
casion. This is still done in the colleges of
Oxford, to the memory of the respective
founders. On the eve of this day prayers
were said and hymns were sung all night
in the church ; and from these watchings
the festivals were styled Wakes ; which
name still continues in many parts of Eng-
land, though the vigils have been long
abolished. Dugdale's Warwiclcshire, p.
575 ; and compare May - Day, The
following entries occur in the accounts
•of St. -Mary -at -Hill, 1495: " For
bred and wyu and ale to Bowear (a singer)
and his co., and to the Quere on Dedica-
tion Even, and on the morrow, i.s. vjd."
1555. "Of the Sumcyon of our Ladys
Day, which is our church holyday, for
drinkyng over-night at Mr. Haywards, at
the King's Head, with certen of the
parish and certen of the chapel and other
singing men, in wyne, pears, and sugar,
and other chargis, viiis. jd. For a dynner
for our Ladys Day, for all the syngyng
men and syngyng children, il. For a
pounde and halfe of sugar at dinner, is.
vijd. ob. 1557. For garlands for our
Ladys Day & for strawenge yerbes, ijs.
ijd. For bryngyng down the images to
Rome Land and other things to be burnt."
In these accounts, " To singing men and
children from the King's Chapel, and else-
where," on some of the grand festivals,
particularly the parish feast (our Lady's
Assumption), a reward in money and a
feast are charged in several years. Carew,
who wrote ab9ut 1585, tells us that " 'The
Saints Feast is kept upon the Dedication
Day by every householder of the parish,
within his own dores, each entertaining
such forrayne acquaintance, as will not
fayle ,when their like turne cometh about,
to requite them with the like kindness."
Survey of Cornwall, 1602, p. 69. But Bor-
lase informs us that, in his time, it being
very inconvenient, especially in harvest
time, to observe the parish feast on the
saint's day, they were by the bishop's
special authority transferred to the follow-
ing Sunday. Charles I. in his " Book of
Sports," 1633, removed the prohibition
which had been exercised against these
dedication-feasts. This tract is little more
than a re-issue of James the First's Book,
1618. In Aubrey's "Natural History of
Wiltshire," first printed in 1847, we read :
" The night before the Day of Dedication
of the Church, certain officers were chosen
for gathering the money for charitable
uses. Old John Wastfield of Langley was
Peter man at St. Peter's Chapel there,"
and from the same source it appears that
it was customary to spend the eve of the
Dedication-day in fasting and prayer. In
the southern parts of this nation, says
Bourne, most country villages are wont
to observe some Sunday in a more parti-
cular manner than the rest, i.e., the Sun-
day after the day of dedication, or day of
the saint to whom the church was dedi-
cated. Then the inhabitants deck them-
selves in their gaudiest clothes, and have
open doors and splendid entertainments
for the reception and treating of their re-
lations and friends, who visit them on that
occasion from each neighbouring town.
The morning is spent for the most part
at church, though not as that morning
was wont to be spent, in commemorat-
ing the saint or martyr, or in gratefully
remembering the builder and endower.
The remaining part of the day is spent in
eating and drinking. Thus they also spend
a day or two afterwards in all sorts of rural
pastimes and exercises : such as dancing on
the green, wrestling, cudgelling &c. An-
tiq. Vulg., ch. 30. "In the Northern
Counties," says Hutchinson, "these holy
feasts are not yet abolished ; and in the
county of Durham many are yet cele-
brated. They were originally feasts of
dedication in commemoration of the conse-
cration of the church, in imitation of
Solomon's great convocation at the con-
secrating the Temple of Jerusalem. The
religious tenor is totally forgotten, and the
Sabbath is made a day of every dissipation
and vice which it is possible to conceive
could crowd upon a villager's manners and
rural life. The manner of holding these
festivals in former times was under tents
and booths erected in the church-yard,
where all kinds of diversions were intro-
duced. Interludes were there performed,
being a species of threatrical performance
consisting of a rehearsal of some passages
ill Holy Writ personated by actors. This
kind of exhibition is spoken of by travel-
lers, who have visited Jerusalem, where
the religious even presume to exhibit the
Crucifixion and Ascension with all their
tremendous circumstances. On these cele-
brations in this country, great feasts were
174
NATIONAL FAITHS
displayed, and vast abundanca of meat
and drink." History of Northumberland,
ii., 26. In Bridges' " Northamptonshire"
are very many instances recorded of
the wake being still kept on or
near to the day of the saint to
whom the church was dedicated. In
the "Spectator," No. 161, for Sept. 4,
1711, the writer, speaking of this anniver-
sary, tells us, that "the squire of the
parish treats the whole company every
year with a hogshead of ale ; and proposes
a beaver hat as a recompense to him who
gives most falls." In this country an ele-
ment of licentiousness undoubtedly crept
into this description of festival, and we
find a clergyman, one Rosewell, in a ser-
mon which he published in 1711, earnestly
opposed to the continuance of the wake
on the eve before the dedication. But when
an order had been made in 1627 and in
1631, at Exeter and in Somersetshire, for
the suppression of the wakes, both the
ministers and the people desired their
continuance, not only for preserving the
memorial of the dedication of their several
churches, but for civilizing their parish-
ioners, composing differences by the media-
tion and meeting of friends, increasing of
love and unity by these feasts of
charity, and for the relief and com-
fort of the poor.
Kirchmaier, or Naogeorgus, in his
Popish Kingdom^ translated by Googe,
1570, draws a curious and edifying picture
of the enthusiasm and licentiousness at-
tendant by degrees in this festival
abroad :
" The dedication of the Church is yerely
had in minde.
With worship passing Catholicke, and
in a wondrous kinde :
From out the steeple hie is hangde a
crosse and banner f ayre,
The pavement of the temple strowde
with hearbes of pleasant ayre.
The pulpits and the aulters all that in
the Church are seene.
And every pewe and piller great, are
deckt with boughes of greene :
The tabernacles opened are, and images
are drest,
But chiefly he that patron is, doth shine
above the rest :
A borde there standes, whereon their
bulles and pardons thick they lay.
That given are to every one that keepes
this holyday :
The Idoll of the Patron eke, without the
doore doth stande.
And beggeth fast of every man, with
pardons in his hande :
Who for bicause he lackes his tongue,
and hath not yet the .skill
In common peoples languages when
they speak well or ill :
He hath his own interpreter, that al-
wayes standeth by.
And vnto every man that commeth in or
out doth cry :
Desiring them the Patrone there, with
giftes to have in minde.
And Popishe pardons for to buie, release-
of sinnes to finde.
*****
On every side the neighbours come, and
such as dwell not nere.
Come of their owne good willes, and
some required to be there.
And every man his weapon hath, their
swords and launces long.
Their axes, curriars, pystolets, with
pikes and darts among.
The yong men in their best array, and
trimmest maydes appeare.
Both jeasters, roges, and minstrels with
their instruments are heare.
The pedlar doth his pack untrusse, the
host his pots doth fill.
And on the table breade and drinke doth
set for all that will :
Nor eyther of them their heape deceyves,
for of the others all.
To them th' advauntage of this feaste,
and gaine, doth chiefly fall.
The service done, they eyther to the
taverne fast doe flie.
Or to their neighbours house, whereas
they feede uareasouablie :
For sixe or seven courses they vnto the
table bring.
And for their suppers may compare with
any heathen king.
The table taken up, they rise, and all
the youth apace.
The minstrell with them called go to
some convenient place :
Where when with bagpipe hoarce, he
hath begon his musicKe fine.
And vnto such as are preparde to daunce
hath given signe.
Comes thither straight both boys and
girls, and men that aged bee,
And maryed folkes of middle age, there
also comes to see.
Old wrinckled hagges, and youthfuU
dames, that minde to daunce aloft.
Then sundrie pastimes do begin, and
filthie daunces oft :
When drunkards they do lead the
daunce with fray and bloody fight.
That handes, and eares, and head, and
face, are tome in wofuU plight.
The streames of bloud run downe the
armes, and oftentimes is seene.
The carkasse of some ruffian slaine, is
left upon the greene.
Here many, for their lovers sweete, some
daintie thing do buie,
And many to the taverne goe, and drink
for companie.
Whereas they foolish songs do sing, and
noyses great do make :
AND POPULAR CUSTOMS.
175
Some in the meane while play at cardes,
and some the dice do shake.
Their custome also is, the priest into the
house to pull :
Whom when they have, they thinke their
game accomplished at full :
He farre in noise exceedes them all, and
eke in drinking drie
The cuppes, a prince he is, and holdes
their heades that speewing lie."
Compare Wake.
Demorsiac. — The very curious and
extraordinary "Saxon Leechdoms," edited
by Mr. Cockayne, contain a receipt for
" a fiend-sick man, or dejnoniac." It was
"a spew-drink, or emetic: lupin, bishop-
wort, henbane, cropleek ; pound these to-
gether, add ale for a liquid, let it stand
for a night, add fifty libcorns, or cathartic
trains, and holy water. A drink for a
end-sick man, to be drunk out of a church
bell: githrife, cynoglossum, yarrow, &c.,
work up the drink off clear ale, sing seven
masses over the worts, add garlic and holy
water, and drip the drink into every
drink which he will subsequently drink,
and let him sing the psalms, Beati Immac-
ulati, and Exsurgat, and Salvum me fac,
deus, and then let him drink out of a
church bell, and let the mass priest after
the drink sing this over him, Domine,
sancte pater omnipotens." Following
these two specifics for fiend-sick men, is a
third, equally repugnant to modern ideas
of common sense, for a lunatic.
Denier a Dieu.— See Ood's Penny.
Denier de Foi. — Douce, in a paper
read before the Society of Antiquaries in
January, 1810, observes : " The small piece
of silver, that accompanies this paper is
inscribed Denier de Foy or pour Epouser,
having on one side a heart between two
hands, and on the other two ileurs de lis.
It is not in reality a current piece of
money, but only a local or a particular
token or symbol of property. It is, as the
inscription imports, a French betrothing
penny, given before the marriage cere-
mony." I do not think that Douce proves
more than the delivery of a token in earn-
est of dower, and of his betrothing penny
there are, to the best of my knowledge, no
Anglo-Saxon or English examples in ex-
istence. There is another sort inscribed
Denier Tournois pour Epouser. These
pieces occur both in gold and silver ; see
supplement to Hazlitt's Coins of Europe,
1897, p. 33. But, after all, the token ex-
hibited by Douce appears to have been
nothing more than an example of the fest-
ing-penny, familiar enough in the north-
ern counties of England, and no doubt pro-
perly identified with the Danish custom of
hiring or binding apprentices with some
such token. Festing is, of course, a form
of fasting or fastening. The foesteninge-
ring was similarly the betrothing-ring or,
as it is now called, the engaged-ring. To
fest, in the North of England, is to bind
as an apprentice. Mr. Atkinson, in his
Cleveland Glossary, 1868, after observing
that the festing-penny of the North of
England is analogous to the Scandinavian
betrothing penny (shown by Douce to have
been also Known in France), adds: " if a
servant who has been duly hired and re-
ceived her hiring or festing-penny, wishes
to cancel her bargain. . . she always sends
back the festing penny. . . Two instances
of this kind have occurred in this (Danby)
parish in the course of the spring hiring-
time of the present year, 1865."
Dequoy or Decoy. — See Cards.
Dessii. — Martin says : " In this Island
of Lewis there was an antient custom to
make a fiery circle about the houses, corn,,
cattle, &c., belonging to each particular
family. A man carried fire in his right
hand, and went round, and it was called
Dessil, from the right hand, which, in the
antient language, is called Dess. There is.
another way of the dessil, or carrying fire
round about women before they are'
churched, and about children until they
be christened, both of which are performed
in the morning and at night. They told
me this fire round was an effectual means,
to preserve both the mother and the in-
fant from the power of evil spirits, who
are ready at such times to do mischief,
and sometimes carry away the infants, and.
return them poor meagre skeletons, and
these infants are said to have voracious,
appetites, constantly craving for meat.
In this case it was usual for those who be-
lieved that their children were thus taken
away, to dig a grave in the fields upon
Quarter Day, and there to lay the fairy
skeleton till next morning : at which time
the parents went to the place, where they
doubted not to find their own child instead
of the skeleton." Sist. of W. Islands, p.
116. He elsewhere observes, " Loch-siant
Well in Skie is much frequented by stran-
gers as well as by the inhabitants of the.
Isle, who generally believe it to be a spe-
oifick for several diseases ; such as stitches,
headaches, stone, consumption, megrim.
Several of the common people oblige them-,
selves by a vow to come to this well and
make the ordinary tour about it, called
Dessil, which is performed thus : They-
move thrice round the well, proceeding-
sun-ways, from east to west, and so on.
This is done after drinking of the water ;
and when one goes away from the well, it
is a never-failing custom to leave some
small offering on the stone which covers-
the well. There is a small coppice near it,
of which none of the natives dare venture-
to cut the least branch, for fear of some
signal judgement to follow upon it." De-
scription of W. Islands of Scotland, 140
z.^6
NATIONAL FAITHS
He also speak of a well of similar quality,
■at which, after diinking, they make a tour
and then leave an offering of some small
token, such as a pin, needle, farthing, or
the like, on the stone cover which is above
the well.
Deuce. — Deuce may be said to be an-
other popular name for the Devil. Few,
perhaps, who make use of the expression
"Deuce take you," particularly those of
'the softer sex, who accompanying it with
ithe gentle pat of a fan, cannot be supposed
rto mean any ill by it, are aware that it is
^synonymous with " sending you to the
"Devil." Dusius was the ancient popular
name for a kind of demon or devil among
the Gauls, so that this saying, the meaning
• of which so few understand, has at least
its antiquity to recommend it. It is men-
tioned by St. Augustine (De Civitate Dei,
c. 23) as a libidinous demon, who used to
violate the chastity of women, and, with
the incubus of old, was charged with doing
a great deal of mischief of so subtle a
nature, that, as none saw it, it did not
Beam possible to be prevented. Later times
have done both these devils justice, can-
didly supposing them to have been much
traduced by a certain set of delinquents,
who used to father upon invisible and
imaginary agents the crimes of real men.
Devil. — In some of the early Mysteries
Satan is introduced as Saint Mahown.
The Glossary to Burns mentions Hornie as
.one of his Majesty's names. And another is
Old Boots, whence the saying, "It rains
like Old Boots."
There is a story in one of the
'Chronicles, under tide year 1165, that
the Devil was seen riding like a great
black horse, before a storm which hap-
pened in Yorkshire in that year, and that
the marks of his feet were visible in several
E laces, particularly on the cliff at Scar-
orough, where he sprang into the sea.
Not many years ago, an extraordinary sen-
sation was produced in the South of Eng-
land, by the discovery of marks in various
parts of the country, which could not be
identified with the prints of any known
beast or bird, unless it was that there was
some similitude to a donkey's shoe. The
people in those parts did not like to say it
was the Devil, perhaps ; but it is not un-
likely that some of them thought so. At
the same time, no explanation of the mys-
tery has, I believe, been offered to this
day. Perhaps this extraordinary presence
may have been nothing more than the clo-
ven hoof which, in the deep snows of
winter, is said to haunt the Dewerstone, a
rocky elevation on the borders of Dart-
moor. But this latter phenomenon is re-
ported to be accompanied by a naked
human foot, of which a case occurred in
Devonshire, and created a wide and long
sensation, many years since. Several
instances of mysterious footprints are
collected in "Lancashire Folk -Lore,"
1867. There is no vulgar story of the
Devil having appeared anywhere without
a cloven foot, ft is observable also that
this infernal enemy, in graphic representa-
tions of him, is seldom or never pictured
without one. Othello says :
' ' I look down towards his feet ; but
that's a fable ;
If that thou be'st a devil, I cannot kill
thee " ;
which Johnson explains : " I look towards
his feet, to see, it, according to the com-
mon opinion, his feet be cloven." Grose
says : — " Although the devil can partly
transform himself into a variety of shapes,
he cannot change his cloven foot, which
will always mark him under every appear-
ance." Scott has the following curious
Eassage on this subject: "In our child-
ood, our mother's maids have so terrified
us with an ugly devil, having horns on his
head, fire in his mouth, and a tail in his
breech, eyes like a basin, fangs like a dog,
claws like a bear, a skin like a Niger, and
a voyce roaring like a lyon, whereby we
start and are afraid when we hear one cry
Bough I" He adds: "and they have so
frayed us with bul-beggars, spirits,
witches, urchens, elves, hags, fairies,
satyrs, pans, faunes, sylens, Kit with the
canstick, Tritons, centaures, dwarfes, gy-
ants, imps, calcars, conjurers, nymphes,
changelings, incubus, Robin Good-fellow,
the spoorn, the mare, the man in the oak,
the Hell-wain, the fire-drake, the puckle,
Tom-thombe, hob-goblin, Tom-tumbler,
Boneless, and such other bugs, that we are
afraid of our own shadowes ; insomuch
that some never feare the devil but in a
darke night, &c. Discovery, ed. 1665.
p. 65. Philip StubbeSj in his " Two won-
derful and rare examples " (1581), de-
scribes a remarkable case which happened
to Mistress Bowcer, at Donnington, in
Leicestershire: "And nowe," says Stubbs,
I will proceede to shewe one other as
straunge a judgement happening in
Leicestershire, in a towne called Donning-
ton, where dwelled a poore man named
lohn Twell, who deceased, owing unto one
Oswald Bowcer the summe of fiue shilling,
which the sayde Oswalde did forgiue the
sayde man before named, as he lay vpon
his death bedde; but the sayde Oswaldes
wife, called loane, would in no way for-
give the said Twell, as long (she sayde) as
she had to live. Whereupon, not long
after, the Deuill appeared vnto her in the
form of the sayd Twell deceased, ex-
pressing all the lyneamentes of the
body of the dead man : which might
well be, for we reade in the Bible,
in the like order did Satan counter-
AND POPULAR CUSTOMS.
177
feit the body of Samuell. But to
proceede to the matter : this euill spirit
uttered vnto her these speeches, and said
he had brought her money from lohn Twell
deceased, and willed her incontinent to
disburse the sayd money vnto her husband
for his paines. Which she, with as covet-
ous a desire, receyved, saying, God thanke
jou. She had no sooner named God, but
the money consumed away from be-
tweene her handes, as it were a
vapour of smoake^ tyll it was all
■consumed: wherewith the Deuill, giv-
ing her a most fearfuU and sore stroke,
vanished out of her sight. Wherewith her
whole body became as blacke as pitche, re-
plenished all over with a moste filthy
scurfe and other things."
The Rev. George Gordon, who drew
up the old statistical account of Sorn,
CO. Ayr, in 1798, observes: "There
is a tradition well authenticated that
King James the fifth honoured his
treasurer Sir William Hamilton with a
wisit at Sorn Castle, on occasion of the
marriage of his daughter to Lord Seton.
The King's visit at Sorn Castle took place
in winter ; and being heartily tired of his
journey through so long a track of moor,
moss, and miry clay, where there was nei-
ther road nor bridge, he is reported to
have said with that good-humoured plea-
santry which was a characteristic of so
many of his family, that ' were he to play
the Deil a trick, he would send him from
Crlascow to Sorn in winter.' " " The trick
now-a-days," continues the writer, "would
not prove a very serious one; for Satan,
old as he is, might travel very comfort-
ably one half of the way in a mail-coach,
and the other half in a post-chaise. Neither
would he be forced, like King James, for
want of better accommodation, to sit clown
about mid-way, by the side of a well (hence
called King's Well), and there take a cold
refreshment in a cold day. At the very
same place he might now find a tolerable
inn and a warm dinner." 8. A., xx. 170.
An early writer, speaking of a man who
desired an interview with the Prince of
Darkness, says that he was recommended
to go in quest of him to wild Scotland, his
favourite sojourn, but that when the tra-
veller proceeded to act on this advice, he
bailed to discover his majesty, and merely
met with an old woman, who pretended to
■have some knowledge of him. Michel, Les
iEcossais en France, 1862, p. 2. At this
time, no doubt, the farther extremities of
the country, at least, were practically a
terra incognita, about which any legends
might be set afloat. Winslow, in his Good
News from New England, 1624, speaking
■of the sacrifices of the Indians to the Devil,
says : "They have told me I should see the
Devil at those times come to the vestry ;
3but I assured myself and them of the con-
trary : which so proved. Yea, themselves
have confessed, they never saw him, when
any of us were present." In a tract in the
Huth library, printed about 1645, among
other " Signs and Wonders from Heaven,"
is an account how the Evil One came to a
farmer's house at Swaffham in West Nor-
folk under the form of a gentlewoman on
horseback. In Massinger's "Virgin Mar-
tyr," 1622, act iii. sc. 1, Harpax, an evil
spirit, following Theophilus in the shape
of a secretary, speaks thus of the super-
stitious Christian's description of his in-
fernal master :
" I'll tell you what now of the Devil :
He's no such horrid creature ; cloven-
footed.
Black, saucer-ey'd, his nostrils breath-
ing fire.
As these lying Christians make him."
In a contemporary description of the ap-
pearance of the Devil at St. Alban s,
Herts, in 1648, it is said that he then
assumed the likeness of a ram, and that a
butcher cut his throat, sold a portion of
the flesh, and cooked the remainder for
himself and a select party of friends, all
of which was ' ' attested by divers letters of
persons of very good credit," and the tract
itself purported to have been published
"for confutation of those that believe
there are no such things as spirits or
devils." Hone's Ancient Mysteries, 1823,
p. 89. This infernal visitant appears in
no instance to have been treated with more
sang froid on his appearing, or rather
Eerhaps his imagined appearance, than
y one Mr. White of Dorchester, assessor
to the Westminster Assembly at Lambeth,
as recorded by Mr. Samuel Clarke : " The
Devil, in a light night, stood by his bed-
side : he looked awhile whether he would
say or do anything, and then said, ' If
thou hast nothing else to do, I have ' : and
so turned himself to sleep^' Bax-
ter's Certainty of the World uf
Spirits, 1691, p. 63. He adds, that
' ' Many say it from Mr. White him-
self." One has only to wonder, on this
occasion, that a person who could so effec-
tually lay the De'vil, could have been in-
duced to think, or rather dream, of rais-
ing him. Sir 'Thomas Browne is full on
this subject of popular superstition in his
"Vulgar Errors'': "The ground of this
opinion at first," says he, ' might be his
frequent appearing in the shape of a
goat," (this accounts also for his horns
and tail), " which answers the description.
This was the opinion of the antient Chris-
tians, concerning the Apparition of Pan-
ites. Fauns, and Satyrs ; and of this form
wo read of one that appeared to Anthony
in the Wilderness. The same is also con-
firmed from expositions of Holy Scripture.
For whereas it is said, Thou shalt not offer
178
NATIONAL FAITHS
unto Devils : the original word is Seghui-
rim, that is, rough and hairy goats, be-
cause in that shape the Devil most often
appeared, as is expounded by the Rabins,
as Tremellius hath also explained, and as
the word Ashimah, the God of Emath, is
by some conceived." He observes, also,
that the goat was the emblem of the sin-
oSering,and is the emblem of sinful men at
the Day of Judgment. It is observed in
the "Connoisseur," No. 109, that "the
famous Sir Thomas Browne refuted the
generally-received opinion^ that the Devil
is black, has horns upon his head, wears a
long curling tail and a cloven stump r nay
has even denied that, wheresoever he goes,
he always leaves a smell of brimstone be-
hind him." Baxter tells us that " Devils
have a greater game to play invisibly than
by apparitions. O happy world, if they
did not do a hundred thousand times more
hurt by the baits of pleasure, lust, and
honour, and by pride, and love of money,
and sensuality, than they do by witches."
World of Spirits, 1691, p. 223. In "Sphinx
and CBdipus," (part of " A Helpe to Dis-
course," 1627) J I read that "the Devil
never appears in the shape of a dove, or a
lamb, but in those of goats, dogs, and oats,
or such like : and that to the Witch of
Edmonton he appeared in the shape of a
dog, and called his name Dom." An essay-
ist in the "Gentleman's Magazine" for
October, 1732, observes that, " As for the
great Evil Spirit, 'tis for his interest to
bo masked and invisible. Amongst his
sworn vassals and subjects he may allow
himself to appear in disguise at a public
paw-wawingj (which is attested by a cloud
of travellers), but there is no instance of
his appearing among us, except that pro-
duced by Mr. Echard, to a man in so close
confederacy with him, that 'twas reason-
able to suppose they should now and then
contrive a personal meeting."
The old ceremonies used in rais-
ing the devil, such as making a
circle with chalk, setting an old hat
in the centre of it, repeating the
Lord's Prayer backward, and so forth,
even when Brand wrote about 1795, had
become, he says, ' ' altogether obsolete, and
seem to be forgotten even amongst our
boys." Obsession of the devil is distin-
guished from possession in this. In pos-
session the evil one was said to enter into
the body of the man. In obsession, with-
out entering into the body of the person,
he was thought to besiege and torment him
without. To be lifted up into the siir, and
afterwards to be thrown down violently,
without receiving any hurt ; to speak
strange languages that the person had
never learned ; not to be able to come near
holy things or the sacraments, but to have
an aversion to them ; to know and foretell
secret things ; to perform things that ex-
ceed the person's strength ; to say or do'
things that the person would not or durst
not say, if he were not externally moved
to it, were the ancient marks and crite-
rions of possessions. Jorden observes : "1
doe not deny but there may be both pos-
sessions, and obsessions, and witchcraft,
&c., and dispossession also through the-
prayers and supplications of God s ser-
vants, which is the only means left unto
us for our reliefe in that case. But such
examples being verye rare now-a-dayes, I
would in the feare of God advise men to
be very circumspect in pronouncing of a
Eossession : both because the impostures
e many, and the effects of naturall dis-
eases be strange to such as have not looked
thoroughly into them." Suffocation of
the Mother, 1G03, Dedic. The semi-mythi-
cal legend of Paustus, of which the most
authentic version, so to speak, is in the
Editor's National Tales and Legends,
1892, introduces us to a plurality of
demons, having Lucifer as their chief and
Mephistopheles as an agent on earth;
and there is a scene in the story
where a parliament of devils assembles,,
under the eyes of Faustus. In the His-
tory of Friar Bush, a romance of the 16th
century, the Evil One is represented as
holding occasional receptions, or levees of
his emissaries, and listening to their re-
ports of the most recent achievements,
performed by them in his behalf. One of
them was Rush himself. Another bore
the unusual name of Norpell. The more
atrocious their exploits, the warmer of
course was his Satanic majesty's commen-
dation. There was an early metri-
cal tract under the title of the Parliament
of Devils, two or three times printed
about 1520, and possibly responsible for
the suggestion of the Itush piece just
mentioned. Cassian, mentioning a host
of devils who had been abroad in the night,
says, that as soon as the morn ap-
proached, they all vanished and fled
away : which farther evinces that
this was the current opinion of the time.
Vallancey Coll. viii., c. 16.
Devil on Two Sticks. — A corres-
pondent of Notes and Queries (about 1880)
writes as follows : — "1 possess the means
of playing the game, but not the art.
Sometimes, when 1 see the stick and hour-
glass shaped ' devil,' I wish I could handle-
them, for I have seen an old friend display-
great skill with the sticks in his garden,
sending the [ devil ' humming on high,
and catching it with great accuracy. My
old uncles used to talk of it ; they knew
and played the game early in this century.
It may be of interest to know that such
games have been found very useful faute
demieux. I remember one dayj more than '
thirty years ago, paying a visit to one of
the dearest old ladies I ever knew, named
AND POPULAR CUSTOMS.
179
Lady Soovell, the wife of Sir George Sco-
vell, whom she had accompanied in his
Peninsular campaigns when he was one of
the most useful and most trusted of the
Duke's staff. I found her disentangling
a number of cups and balls, the strings
of which had been all mixed by a carpet-
crawling urchin, who had upset the basket
containing them. I was surprised at the
variety of shapes and sizes. The balls had
to be caught on common average cups,
cups flattened almost to a table, cups cut
away on both sides till only a crescent was
left, and, of course, the usual spike. On
my asking her how she came by such a col-
lection she told me that during the war
she came home one winter to see her
friends whilst the army was in quarters,
and whilst at home she got a letter from
Sir Rowland (Lord) Hill, saying the
weather was so bad they very often could
not get out, and he begged her to bring
with her on her return any indoor games
for himself and staff. Lady Scovell said
she at once got these varieties of cups and
balls and devils on two sticks made, and
(having taken them to Spain) she added
that they answered the purpose admir-
ably, but it was rather funny to see the
general and staff in the afternoon, when
the day's work was finished, moving about
the rooms hard at work at these games,
and one backing himself against another.''
And this was seventy years ago.
Devil's Bit.— Coles tells us that
"there is one herb, flat at the bottome,
and seemeth as if the nether part of its
root were bit off, and is called Devil's-
bit, whereof it is reported that the devill,
knowing that that part of the root would
cure all diseases, out of his inveterate
malice to mankind, bites it off." Know-
ledge of Plants, 1656, p. 37.
Devil-Worship.— Dr Paul Cams,
in his History of the Devil, makes the
Spirit of Evil the primary object of pro-
pitiatory homage on the part of archaic
communities more disposed to dread the
apparent source of what they suffered
than that of what they enjoyed. On the
principal of Dualism, in a more enlight-
ened age, it still remains in a way a salu-
tary inducement to rectitude to suppose
the existence of a Power not merely able
but anxious, to punish the evil-doer. The
modern popular theories of the Devil are
the converse of that of universal original
subjection to such a creation as the Thibe-
tan AU-Devourer, and depict man as
originally pure and sinless, and the Evil
One as a rebellious and degraded minister
of God.
Dew — Willsford tells us : " Mettals in
general, against much wet or rainy
weather, will seem to have a dew hang
upon them, and be much apter to sully or
foul any thing that is rubbed with the
metal; as you may see in pewter dishes
against rain, as if they did sweat, leaving
a smutch upon the table cloaths : with this
Pliny concludes as a signe of tempests ap-
proaching Stones against rain
will have a dew hang upon them ; but the
sweating of stones is from several causes,
and sometimes is a sign of much drought.
Glasses of all sorts will have a dew upon
them in moist weather : Glasse windows
will also shew a frost, by turning the air
that touches them into water, and then
congealing of it." Nature's /Secrets, p.
138. This depends, of course, on the dif-
ference between the internal and external
temperature. At Hertford Assizes, 4 Car.
I., the following testimony, which of
course, merely reflects the popular view
of the subject, was taken by Sir John May-
nard, Serjeant at Law, from the deposi-
tion of the minister of the parish where a
murder was committed: "That the body
being taken out of the grave thirty days
after the party's death, and lying on the
grass, and the four defendants (suspected
of murdering her) being required, each of
them touched the dead body, whereupon
the brow of the dead, which before was of
a livid and carrion colour, began to have
a dew, or gentle sweat, arise on it, which
increased by degrees, till the sweat ran
down in drops on the face, the brow turned
to a fresh and lively colour ; and the de-
ceased opened one of her eyes, and saat it
again three several times : she likewise
thiust out the ring or marriage finger
three times, and pulled it in again, and
the finger dropt blood on the grass." The
minister of the next parish, who also was
present, being sworn, gave evidence ex-
?So^ ^A above. Gentleman's Magazine,
1731. Compare May-Day.
D'9®--7ln the Municipal Records of
the City of London we first become aware
of the employment of dice by reason of
abuses in connection with the introduction
of them under 1311 for the purpose of
cheating. Unsuspecting persons were even
then enticed into taverns by well-dressed
sharpers, and robbed in this way. Other
notices, where false dice occur, may be
found under 1334 and 1376, where tables
or backgammon is mentioned as a second
amusement and medium of deceit Riley's
Memorials, 1868, pp. 86, 193, 395. In the
account of the entertainment given to
• ' lo'oi' !?" °^ *^e Black Prince,
in 1337, the mummers shewed by a
pair of dice their desire to plav
with the young Prince. Hazlitt's
Warton, 1871, 111., 161. Sir T. Elyot, in
his ''Governor," 1531, has some remkrks
"" *^'s subject, which, as illustrating the
state of feehng m Henry VIII.'s time, may
be worth a place here : " I suppose there
IS not a more playne figure of idlenesse.
i8o
NATIONAL FAITHS
then playing at dice. For besides, that
therin is no maner of exercise of the body
or minde, they which play thereat, must
seeme to liaue no portion of witte or cun-
nyng, if they will be called fayre players,
or in some company auoyde the stabbe of
a dagger, if they bee taken with any craf-
tie conueyance." In " The Common Cries
of London," an early Elizabethan ballad
by W. Turner, there is a curious passage
seeming to shew that the street-hawkers
used sometimes to carry dice in their poc-
kets either for amusement, or for the pur-
pose of practising on some inexperienced
customer : '
' ' Ripe, cherry ripe !
The costermonger cries ;
Pippins fine or pears !
Another after hies.
With a basket on his head.
His living to advance^
And in his purse a pair of dice,
For to play at mumohance."
Comp. London. Dr. Wilde left a sum of
money by will, the interest of which was
to be invested in the purchase of Bibles,
which were to be tossed for every year at
the Communion-table at the parish church
at St. Ives, in Huntingdonshire, by six
boys and six girls, being parishioners. The
operation now takes place in the vestry.
Jonson seems to have informed Drum-
mond of Hawthornden in 1619. that at
Christmas Eve, when Queen Elizabeth
would play at dice, there were special ones
provided for her, so that her highness
might always win. Masson's Drummond,
1873, p. 94. Compare Cards.
Dick o' Tuesday.— See Will o' the
Wisp.
Diet or Debates (Tlie). — A social
game at cards, played with a pack of 24.
Twelve of the cards have costume figures.
The inscriptions are in French, German,
and English. The set before me appears
to belong to 1830 or thereabouts.
Dish Fair. — Drake tells us that "A
Fair is always kept in Mickle Gate (York)
on St. Luke's Day, for all sorts of small
wares. It is commonly called Dish Fair,
from the great quantity of wooden dishes,
ladles, &c., brought to it. There is an old
custom used at this fair of bearing a
wooden ladle in a sling on two stangs about
it, carried by four sturdy labourers, and
each labourer was formerly supported by
another. This, without doubt, is a ridi-
cule on the meanness of the wares brought
to this fair, small benefit accruing to the
labourers at it. Held by Charter Jan. 25,
an. Reg. Regis, Hen. vii. 17." Ehora-
cum, p. 219.
Distaff's (St.) or Rock Day.—
(January 7). So this day is jocularly
termed by Herrick in his Hesperides,
1648, and by Henry Bold, in his Wit a
Sporting, 1657, in some lines copied from
the earlier writer.
Divinations. — Divinations differ
from omens in this, that the omen is an
indication of something that is to come
to pass, which happens to a person, as it
were by accident, without his seeking for
it : whereas divination is the obtaining of
the knowledge of something future by
some endeavour of his own, or means
which he himself designedly makes use of
for that end. There were among the an-
cients divinations by water, fire, earth,
air ; by the flight of birds, by lots, by
dieams, by the wind, &c. Gaule enume-
rates as follows the several species of divi-
nation : " Stareomancy, or divining by
the elements ; aeromancy, or divining by
tlie ayr ; pyromancy, by fire ; hydromancy,
by water ; geomancy, by earth ; theomancy,
pretending to divine by the revelation of
the spirit, and by the Scriptures or word of
God ; dsemonomancy, by the suggestions of
evill daemons, or devils ; idolomancy, by
idoUs, images, figures ; psychomancy, by
men's souls, affections, wills, religious or
morall dispositions ; antinopomancy, by
the entrails of men, women, and children ;
theriomancy, by beasts ; ornithomancy, by
birds ; ichtyomancy, by fishes ; botano-
mancy, by herbs ; lithomancy, by stones ;
cleromancy, by lotts ; orniromancy, by
dreams ; onomatomancy, by names ; arith-
mancy, by numbers; logarithmancy, by
logarithmes ; sternomancy, from the breast
to the belly ; gastromancy, by the sound of
or signs upon the belly ; omphalomancy,
by the navel ; chiromancy, by the hands ;
pedomancy, by the feet ; onychomancy, by
the nayles ; cephalonomancy, by brayling
of an asses head ; tuphramancy, by ashes ;
capnomancy, by smoak; livanomancy, by
burning of i^rankincence ; carromancy, by
melting of wax ; lecanomancy, by a basin
of water ; catoxtromancy, by looking
glasses ; chartomancy, by writing in pa-
pers " (this is retained in chusing valen-
tines, (fee.) ; " macharomancy, by knives
or swords; christallomancy, by glasses;
daotylomancy, by rings ; coseinomancy,
by sieves; axinomancy, by sawes; cat-
tabomancy, by vessels of brasse or other
metall; roadomancy, by starres; spat-
alomanoy, by skins, bones, excrements;
sciomancy, by shadows ; astragalomanoy,
by dice ; oinomancy, by wine ; syco-
mancy, by figgs; typomancy, by the
coagulation of cheese; alphitomancy,
by meal, flower, or branne ; critomancy,
by grain or corn ; alectomancy, by
cocks or puUen ; gyromancy, by
rounds or circles; lampadomancy, by
candles and lamps; and in one word for
all, nagomancy or necromancy, by in-
specting, consulting, and divining by, with
or from the dead.
AND POPULAR CUSTOMS.
i8i
Borlase says that the Druids " be-
sides the ominous appearance of the
entrails, Iiad several ways of divin-
ing. They divined by augury, that is,
from the observations they made on the
voices, ilying, eating, mirth or sadness,
health or sickness of birds." Antiq. of
Cornwall, p. 133. A later writer tells us
that Boadicea or Bonduca is said to have
taken an omen with a hare, and that on
that account this animal was eschewed as
an article of food — a fact mentioned by
Csesar in his Commentaries. But he pro-
ceeds to mention that the hare was
not eaten by the Cymry in the
tenth century, and was regarded as
worthless, insomuch, that in the laws
of Hoel Dda it was not protected as
the goose was, by any fine ; and there was
a notion indeed that it changed its sex
from year to year, becoming alternately a
male and a female. Notes on Ancient
Britain, by W. Barnes, 1858, p. 5. In
Caxton's "Description of England," we
read : "It semeth of these men a grete
wonder that in a boon of a wethers ryght
sholder whan the fleshe is soden awaye and
not rested, they knowe what have be done,
is done, and shall be done, as it were by
spyryte of prophecye and a wonderful
crafte. They telle what is done in ferre
countres, tokenes of peas or of warre, the
state of the royame, sleynge of men, and
spousebreche, such thynges theye declare
certayne of tokenes and sygues that
is in suche a sholder bone." Drayton
mentions :
" A diuination strange the Dutch-made-
English haue
Appropriate to that place (as though
some power it gaue)
By th' shoulder of a ram from off the
right side par'd
Which vsuallie they boile, the spade-
boane being bar'd.
Which when the wizard takes, and
gazes there-vpon.
Things long to come fore showes, as
things done long agon."
He alludes to a colony of Flemings in
Pembrokeshire. Polyolhion, Song v., p.
81, 84-5. We are referred to Giraldus
Cambrensis, i., cap. 11. Selden writes
hereupon : " Under Hen. II., one William
Mangunel, a gentleman of those parts,
finding by his skill of prediction, that his
wife had played false with him, and con-
ceiued by his own nephew, formally dresses
the shoulder-bone of one of his own
rammes ; and, sitting at dinner, (pretend-
ing it to be taken out of his neighbours'
flocke), requests his wife (equalling him in
these divinations) to giue her judg-
ment : she curiously observes, and at
last with great laughter casts it
from her; the gentleman importun- I
ing her reason of so vehement an affection,
receiues answer of her, that his
wife, out of whose flocke that ram was
taken, had by incestuous copulation with
her husband's nephew fraughted herself
with a yong one. Lay all together, and
iuge, gentlewomen, the sequele of this
cross accident. But why she could not as
well diuine of whose flocke it was, as the
other secret, when I haue more skill in
osteomantie, I will tell you." Pennant
gives an account of this sort of divination
as used in Scotland and there called sleina-
nachd, or reading the speal bone, or the
blade-bone of a shoulder of mutton, well
scraped (Mr. Shaw says picked ; no iron
must touch it). When Lord Loudon, he
says; was obliged to retreat before the re-
bels to the Isle of Skie, a common soldier,
on the very moment the battle of CuUoden
was decided, proclaimed the victory at
that distance, pretending to have discov-
ered the event by looking through the
bone. "Tour in Scotland," 1769, p. 155.
See also his "Tour to the Hebrides," p.
282, for another instance of the use of the
speal bone. The word speal is evidently
derived from the French espaule, humerus.
Hanway gives us to understand, that in
Persia, too, they have a kind of divination
by the bone of a sheep. Travels, i., 177.
Owen, in his "Welch Dictionary," voce
Cyniver, mentions "A play in which the
youth of both sexes seek for an even-leaved
sprig of the ash : and the first of either
sex that finds one, calls out Cyniver, and
is answered by the first of the other that
succeeds ; and these two, if the omen fails
not, are to be joined in wedlock." Divina-
tion by arrows is ancient, according to
Gibbon, and famous in the East. D. and
F., 4°, ed. X., 345. Brooke, in his "Ghost
of Kichard the Third," 1614, figures the
king in his youth endeavouring by one of
the ancient forms of divination to ascer-
tain his destiny. The poem is, in imita-
tion of the "Mirror for Magistrates,"
written in the first person :
" Then at the slaughter-house, with
hungry sight,
Vpon slaine beasts my sensuall part did
feede ;
And (that which gentler natures might
affright)
I search'd their entrayles, as in them to
reade
(Like th' ancient bards) what fate
should thence betide."
Lilly the astrologer made, it should seem
by the desire of Charles I. an experiment,
to know in what quarter of the nation the
King might be most safe, after he should
have effected his escape, and not be dis-
covered until he himself pleased. Madame
Whore wood was deputed to receive Lilly's
judgment. He seems to have had high
1 82
NATIONAL FAITHS
fees, for he owns lie got on this occasion
twenty pieces of gold. It seems to have
been believed that there was some divina-
tion, or other supernatural medium, by
which the robbers of orchards might be de-
tected, for in " Cataplus, a Mock Poem,"
1672, the writer says of the Sibyl :
" Thou canst in orchard lay a charm
To catch base felon by the arm."
Randolph, in his " Amyntas," 1638, makes
fairies declare a partiality for apples
stolen from orchards in the night :
" Jocastus. What divine noise fraught
with immortal harmony
Salutes my ears?
Bromius. Why this immortal harmony
Rather salutes your orchard : these
young rascals.
These pescod shellers do so cheat my
master.
We cannot have an apple in the orchard^
But straight some fairy longs for 't."
Of course, however, in this particular case,
the fairies are counterfeit, like those in
the " Merry Wives of Windsor " ; while in
the story in A C. Mery Talys, 1526, folio y.
the depredators are mistaken for evil
spirits. Charms or spells for divining pur-
poses are, or not very long ago at least
were, made by our peasantry in various
districts from the blades of the oat, wheat,
and even, according to Miss Baker, of the
reed. Clare describes the special uses of
these in his Shepherd's Calendar. It is
still a common amusement with girls to
ascertain, as they pretend, whom they are
going to marry, to take some description
of grass, and to count the spiral fronds,
saying :
Tinker,
Tailor,
Soldier,
Sailor,
Rich man.
Poor man.
Beggar man,
Thief,
till they come to the end of them, and it
is supposed to be the last frond, which de-
cides it.
" Tu ne quEesieris scire nefas quem mihi,
quem tibi
Finem Di dederint, Leuconoe : nee
Babylonios
Tentaris numeros."
Hor. Carm. lib. i. Od. ii.
Diviner, — John of Salisbury enume-
rates no fewer than thirteen different
kinds of diviners or fortune tellers, who
(in his time) pretended to foretell future
events, some by one means and some by
another. De Nugis Curialium, lib. i.,
c. 12. Henry tells us that, " after the
Anglo-Saxons and Danes embraced the
Christian religion, the clergy were com-
manded by the canons to preach very fre-
quently against diviners, sorcerers, augu-
ries, omens, charms, incantations, and all
the filth of the wicked and dotages of the
Gentiles." Eist. of Gr. Britain, u., 550,
4°, ed. He cites Johnson's Eccl. Canons,
A.D. 747, c. 3.
Divinins Rod. — Not only the Chal-
deans used rods for divination, but almost
every nation, which has pretended to that
science, has practised the same method.
Herodotus mentions it as a custom of the
Scythians, Ammianus Marcellinus, of a
tribe of that nation, the Alani, and Taci-
tus of the old Germans. Bartholmus, p.
676. Divination by the rod or wand is
mentioned in the prophecy of Bzekiel.
Hosea, too, reproaches the Jews as being
infected with the like superstition : " My
people ask counsel at their stocks, and
then- staff declareth unto them." We read
in the Gentleman' s Magazine for Novem-
ber, 1751 : " So early as Agricola the divi-
ning rod was in much request, and has
obtained great credit for its discOToring
where to dig for metals and springs of
water; for some years past its reputation
has been on the decline, but lately it has
been revived with great success by an in-
genious gentleman who from numerous ex-
periments hath good reason to believe its
effects to be more than imagination. He
says that hazel and willow rods, he has by
experience found, will actually answer
with all persons in a good state of health,
if they are used with moderation and at
some distance of time, and after meals,
when the operator is in good spirits. The
hazel, willow, and elm are all attracted
by springs or water : some persons have
the virtue intermittently ; the rod in their
hands will attract one half hour, and repel
the next. The rod is attracted by all
metals, coals, amber, and lime stone, but
with different degrees of strength. The best
rods are those from the hazel or nut tree,
as they are pliant and tough, and cut in
the winter months. A shoot that termi-
nates equally forked is to be preferred,
about two feet and a half long ; but as
such a forked rod is rarely to be met with,
two single ones, of a length and size^ may
be tied together with thread, and will an-
swer as well as the other." It has been
alleged that " the experiment of a hazel's
tendency to a vein of lead ore is limited to
St. John Baptist's Eve, and that with an
hazel of that same year's growth." Athe-
nian Oracle, Suppl., 234. Gay describes
some other rustic methods of divination
with hazel nuts, and he mentions two other
kinds by the lady-fly and by apple-parings.
Pennant mentions that this was still em-
ployed and credited within his memory,
and was supposed, by having a sympathy
AND POPULAR CUSTOMS.
183
with the hidden ore, to supersede the
necessity for ordinary methods of search-
ing. The instruiiient used by a foreign
adventurer in the writer's neighbourhood
is described by him as being no more than a
rod forked at one end, which had been
cut in a planetary hour, on Sat-
urn's day and hour, because Saturn
was the signiiicator of lead. Jupiter,
Venus, Sol, and Mercury, also partici-
pated in the operation according to their
reputed several attributes and powers.
Tours in Wales, 1810, i., 75.
" Virgula divina.
Some sorcerers do boast they have a rod.
Gather' d with vows and sacrifice.
And (borne about) will strangely nod
To hidden treasure where it lies ;
Mankind is (sure) that rod divine.
For to the wealthiest (ever) they in-
cline."
Sheppard's Epigr. 1651, p. 141. I find the
following account from Tneophylact on the
subject of rahdomanteia or rod divina-
tion : ' ' They set up two staffs ; and having
whispered some verses and incantations,
the staffs fell by the operation of dsemons.
Then they considered which way each of
them fell, forward, backward, to the right
or left hand, and agreeably gave responses,
having made use of the fall of their staffs
for their signs." Bell's MS. Discourse on
Witchcraft, 1705, p. 41. In Camerarius
we read : ' ' No man can tell why forked
sticks of hazill (rather than sticks of other
trees growing upon the very same places)
are fit to shew the places where the veines
of gold and silver are, the sticke bending
itselfe in the places, at the bottome^ where
the same veines are." Living Lihrarie,
1621, p. 283. In the " Gentleman's Maga-
zine " for February, 1752, it is observed :
"M. Linnseus, when he was upon his voy-
age to Scania, hearing his secretary highly
■extol the virtues of his divining wand, and
willing to convince him of its insufficiency,
and for that purpose concealed a purse of
one hundred ducats under a ranunculus,
which grew by itself in a meadow, and bid
+he Secretary find it if he could. The wand
■discovered nothing, and M. Linnaeus'
mark was soon trampled down by the com-
pany who were present ; so that when M.
Xiinnseus went to finish the experiment by
fetching the gold himself, he was utterly at
a loss where to seek it. The man with
the wand assisted him, and he pronounced
that it could not lie the way they were
going, but quite the contrary : so pursued
the direction of his wand, and actually
dug out the gold. M. Linnseus adds, that
such another experiment would be suffici-
ent to make a proselyte of him." The
notion, still prevalent in the North and
other mining districts of England, of the
hazel's tendency to a vein of lead ore, seam
or stratum of coal, &c., seems to be a
vestige of this rod divination. The vir-
gula divina, or haculus divinatorius, is a
forked branch in the form of a Y, cut off
an hazel or apple-stick of twelve months'
growth by means whereof people have pre-
tended to discover mines or springs, &c.,
under ground. The method of using it
is this : the person who bears it, walking
very slowly over the places where
he suspects mines or spring may
be, the effluvia exhaling from the metals,
or vapour from the water impregnating
the wood, makes it dip or incline, which
is the sign of a discovery. The manner
was, to hold the rod with both hands hori-
zontally, and to go along the tract of land
where the lode was supposed to lie, until
the rod bent of itself, which at once indi-
cated the presence of the desired metal.
Such an experiment is known to have
been made, in perfect good faith, not
many years since. Mr. Baring-Gould
stated in 1866 that it was still employed
in Wiltshire (and on the Continent) for
this purpose. SeeVallemont "Physique
Occulte, ou Traite de la Baguette Divina-
toire ; et de son utilite pour la decouverte
des sources de I'eau de rivieres, de Tresors
caohez, &c." 1693. Also Lilly's " History
of his Life and Times," p. 32, for a curious
experiment (which he confesses however to
have failed in) to discover hidden treasure
by the hazel rod. As regards the dis-
covery of springs underground by this pro-
cess, the belief in it is said still to have
survived in Normandy in 1874. Vaux de
Vire, of Jean le Houx, by Muirhead, 1875,
p. xvi.
With the divining rod seems connected a
lusus natures of ash tree bough, resembling
the litui of the Roman augurs and the
Christian pastoral staff, which still obtains
a place, if not on this account I know not
why, in the catalogue of popular supersti-
tions. In the last century Brand himself
saw one of these, which he thought ex-
tremely beautiful and curious, in the house
of an old woman at Beer Alston, in Devon-
shire, of whom he would most gladly have
purchased it; but she declined parting
with it ou any account, thinking it would
be unlucky to do so. Gostling has some ob-
servations on this subject. He thinks the
lituus or staff with the crook at one end,
which the augurs of old carried as badges
of their profession and instruments in tke
superstitious exercise of it, was not made
of metal, but of the substance above men-
tioned. Whether, says he, to call it a
work of art or nature may be doubted:
some were probably of the former kind :
others Hogarth, in his " Analysis of
Beauty," calls lusus naturce, found in
plants of different sorts, and in one of the
plates to that work gives a specimen of a
i84
NATIONAL FAiin:^
very elegant one, a branch of ash. I should
rather, continues he, style it a distemper
or distortion of nature ; for it seems the
effect of a wound by some insect which,
piercing to the heart of the plant with its
proboscis, poisons that, while the ba,rk re-
mains uninjured, and proceeds in its
growth, but formed into various stripes,
flatness and curves, for want of the sup-
port which Nature designed it. The beauty
some of these arrive at might well conse-
crate them to the mysterious fopperies of
heathenism, and their rarity occasion
imitation of them by art. The pastoral
staff of the Church of Rome seems to have
been formed from the vegetable "litui,
though the general idea is, Ilinow, that it
is an imitation of the shepherd's crook.
The engravings given in the " Antiquarian
Repertory " are of carved branches of the
ash. Antiq. Bepert., 1807. ii., 164.
Moresin, in his " Papatus," p. 126,
says : ' ' Pedum Episcopale est Litui Au-
gurum, de quo Livius, i."
Divisions of Time. — The day,
civil and political, has been divided into
thirteen parts. The after-midnight and
the dead of the night are the most solemn
of them all, and have therefore, it should
seem, been appropriated by ancient super-
stition to the walking of spirits. 1. After
midnight. 2. Cock-crow. 3. The space
between the first cock-crow and breai of
day. 4. The dawn of the morning. 5.
Morning. 6. Noou. 7. Afternoon. 8.
Sunset. 9. Twilight. 10. Evening. 11.
Candle-time. 12. Bed-time. 13. The
dead of the night. The Church of Rome,
according to Durandus De Nocturnis,
made four nocturnal vigils : the contici-
nium, gallicinium or cock-crow, intempes-
tum, and antelucinum. There is a curious
discourse on this subject in Peck's " De-
siderata Curiosa," vol. i. p. 223, et seq.
The distribution of the day into two equal
terms of twelve hours ante and post meri-
diem was in early times only partially ob-
served. Hazlitt's Venetian Bepublic, 1900,
ii., 607.
DOS'. — An opinion prevails that the
howling of a dog by night in a neighbour-
hood is a presage of death to any that
are sick in it. Keuchenii Crepundia,
113. Dogs have been known to stand and
howl over the bodies of their masters, when
they have been murdered, or died an acci-
dental or sudden death : taking such note
of what is past, is an instance of great sen-
sibility in this faithful animal, without
supposing that it has in the smallest de-
gree any prescience of the future. Keu-
ehenius adds, that when dogs rolled them-
selves in the dust, it was a sign of wind;
which is also mentioned by Gaule and
Willsford in their often-quoted works. The
latter observes : " Dogs tumbling and wal-
lowing themselves much and often upon
the earth, if their guts rumble and stink,
very much, are signs of rain or wind for
certain." Shakespear, in Henry VI., part
iii., act V. so. 6, ranks this among omens :
" The owl shriek'd at thy birth— an evil
sign 1
The night-crow cry'd, aboding luckless
time ;
Dogs howl'd, and hideous tempest shook
down trees."
Home speaks of this portent as a sign of
death; which, adds Alexander Ross, is
" plaine by historie and experience." De-
monologie, 1650, p. 60. Grose substanti-
ates this view, and indeed the superstition
is still a common one among all
classes of people. The following passage is-
cited in Poole's English Parnassus, 1657,
V. Omens :
" The air that night was fill'd with dis-
mal groans,
And people oft awaked with the howls
Of wolves and fatal dogs."
"Julius Obsequens sheweth" (says Alex-
ander Ross) that there was an "extraor-
dinary howling of dogs before the sedition
in Rome, about the dictatorship of Pom-
pey : he sheweth also, (c. 127) that before-
the civil wars between Augustus and An-
tonius, among many other prodigies, there
was great howling of dogs near the house
of Lepidus the Pontifice. Camerarius tells,
us that some German princes have certain
tokens and peculiar presages of their
deaths, amongst others are the howling of
dogs. Capitolinus tells us that the dogs,
by their howling presaged the death of
Maximinus. Pausanias (in Messe) relates,
that before the destruction of the Messe-
nians, the dogs brake out into a mora
fierce howling than ordinary ; and
we read in Pincelius that in the year
1553, some weeks before the overthrow
of the Saxons, the dogs in Mysina
flocked together, and used strange bowl-
ings in the woods and fields. The
like howling is observed by Virgil, presag-
ing the Romaa calamities in the Pharsa-
lick War. So Statius and Lucan to the
same purpose." Defoe clearly leant to
this belief, " unaccountable as it might
seem," in cases, of course, where the howl-
ing was spontaneous. Mem. of Duncan
C'ampbel, 1732, p. 76. Homer, in the-
" Odyssey," makes the dogs of Eumaeus re-
cognize Minerva, while the goddess re-
mains invisible to Telemachus. I scarcely
know if Douce thought that this was an
evidence that the ancients credited the
animal with the faculty of seeing ghosts;
but the heathen divinities were endowed
with the power of manifesting themselves
to any particular person in a company,
without being seen by the others. In the
AND POPULAR CUSTOMS.
185
Treasury of St. Denis they are said to
preserve the silver keys of the saint, which
by being laid on the face of the patient,
cure the bite of a mad dog. Les liaretez
qui se voyent dans I'Eglise Boyale de S.
Denis, 1749, p. 4.
Dos:-Whipper. — See St. Luke's
Day.
Dole. — The giving of a dole, and the
inviting of the poor on this occasion, are
synonymous terms. There are some strong
figurative expressions on this subject in
St. Ambrose's Funeral Oration on Satyrus,
cited by Durandus. Speaking of those
who mourned on the occasion, he says: —
" The poor also shed their tears; precious
and fruitful tears, that washed away the
sins of the deceased. They let fall floods
of redeeming tears." From such passages
as the above in the first Christian writers,
literally understood, the Romanists may
have derived their superstitious doctrine
of praying for the dead. " Preterea con-
vocabantur et invitabantur necdum Saoer-
dotes et Religiosi, sed et egeni pauperes."
Durandus. Had Pope an eye to this in
ordering by will poor men to support his
pall? Doles were used at funerals, as we
learn from St. Chrysostom, to procure rest
to the soul of the deceased, that he might
find his judge propitious. Homilia in
Matthei cap. 9.
In"Dives and Pauper," 1493, we read:
"Dives. What seyst thou of them that
wole no solemnyte have in their buryinge,
but be putt in erthe anon, and that that
shulde be spent aboute the buriyng they
bydde that it shulde be yoven to the pore
f olke blynde and lame P — Pauper. Comonly
in such prive buriynges bene ful smalle
doles and lytel almes yoven and in solemne
buriynges been grete doles and moche
almesse yoven, for moche pore people come
thanne to seke almesse. But whanne it
is done prively, fewe wytte therof, and
fewe come to axe almesse ! for they wote
nat whanne ne where, ne whom they shulde
axe it. And therefore I leve sikerly that
summe fals executoures that wolde kepe
all to themself biganne firste this errour
and this foyle, that wolden make themself
riche with ded mennys godes, and nat dele
to the pore after dedes wylle, as nowe all
false executoures use by custome." By
the will of William de Montacute, Earl of
Salisbury (1397), he directs " that twenty-
five shillings should be daily distributed
among three hundred poor people from the
time of his death to the arnval of his body
at the Conventual Church of Bustle-
ham [Bustleton] in which it was to
be deposited." Warner's Kampshire,
11, 73. Strutt tells us that Sir
Robert KnoUes, in the eighth year of
Henry IV. died at his Manor in Norfolk,
and his dead body was brought in a litter
to London with great pomp, and much
torch-light, and it was buried in the White
Friars Church, " where was done for him a
solemn obsequie, with a great feaste and
lyberal dole to the poore." This custom,,
says Strutt, of giving a funeral feast to the
chief mourners, was universally practised
all over the kingdom, as well as giving,
alms to the poor, in proportion to the
quality and finances of the deceased.
Manners and Customs, ii., 109. Nichols,
speaking of Stathern in Framland Hun-
dred, says : " In 1790, there were 432 in-
habitants ; the number taken by the last
person who carried about bread, which
was given for dole at a funeral ; a custom,
formerly common throughout this part
of England, though now fallen much
into disuse. The practice was some-
times to bequeath it by will ; but,
whether so specified or not, the cere-
mony was seldom omitted. On such
occasions a small loaf was sent to
every person, without any distinction of
age or circumstances, and not to receive
it was a mark of particular disrespect."
Leicestershire^ vol. ii., part i., p. 357. Ly-
sons's Env., lii., 341. Pennant says: —
" Offerings at funerals are kept up here
(Whiteford), and I believe, in all the
Welsh Churches." Hist, of Whiteford, p.
99. The same writer observes : " In North
Wales, pence and half-pence (in lieu of
little rolls of bread) which were hereto-
fore, and by some still are, given on these-
occasions, are now distributed to the poor,
who flock in great numbers to the house or
the dead before the corpse is brought out.
When the corpse is brought out of the
house, layd upon the bier and covered, be-
fore it be taken up, the next of kin to the
deceased, widow, mother, daughter, or
cousin (never done by a man), gives over
the corps to one of the poorest neighbours-
three 2d. or four 3d. white loaves of bread,
or a cheese with a piece of money stuck im
it, and then a new wooden cup of drink,
which some will require the poor person-
who receives it immediately to drink a
little of. When this is done, the minister,
if present, says the Lord's Prayer, and
then they set forward for church. The-
things mentioned above as given to a poor
body, are brought upon a large dish, over
the corpse, and the poor body returns
thanks for them, and blesses God for the-
happiness of his friend and neighbour de-
ceased." Compare Sin-Eater and Ditch-
field, chap. 18. In the 18th century, it ap-
pears that at Glasgow large donations at
funerals were made to the poor, "which
are never less than £5, and never exceeded
ten guineas, in which case the bells of the
city are tolled." Stat. Ace. of Scotland,
V. 523. It was formerly customary for a
sum of money to be given to certain per-
sons or institutions, with whom or which
the deceased had been connected. This
1 86
NATIONAL FAITHS
usage is illustrated by a document inserted
among the " Egerton Papers," being the
memoranda relating to the will of one of
the Rokeby faihily, who died in 1600.
Among the items are gifts of sums of
money to the principals of Lincoln's Inn,
Furnival's Inn, and Thavis' Inn, for drink
to be supplied to the members of those
societies in honour of the occasion. This
custom of funeral libations is still not un-
common in the country. By his will made
in 1639, Francis Pynner, of Bury St. Ed-
munds, directed that out of certain rents
And revenues accruing from his property,
from and after the Michaelmas following
his decease, forty poor parishioners of St.
Mary's, Bury, should, on coming to the
•church, be entitled to a twopenny wheaten
loaf on the last Friday in every month
throughout the year, for ever. See a curi-
ous account of doles in Ducarel's Tour
through Normandy.
Dolemoors. — Collinson says: "In
the parishes of Congresbury and Puxton,
are two large pieces of common land called
East and West Dolemoors, (from the
Saxon dal, which signifies a share or por-
tion), which are divided into single acres,
each bearing a peculiar and different mark
cut in the turf, such as a horn, four oxen
and a mare, two oxen and. a mare,
a pole - axe, cross, dung - fork, oven,
duck's -nest, hand-reel, and hare's -
tail. On the Saturday before Old-Midsum-
mer^ several proprietors of estates in the
parishes of Congresbury, Puxton, and
Week .St. Lawrence, or their tenants, as-
semble on the commons. A number of
apples are previously prepared, marked in
the same manner with the before-men-
tioned acres, which are distributed by a
young lad to each of the commoners from a
bag or hat. At the close of the distribu-
tion each person repairs to his allotment,
as his apple directs him, and takes poses-
sion for the ensuing year. An adjourn-
ment then takes place to the house of the
overseer of Dolemoors (an oflicer annually
elected from the tenants) where four acres,
reserved for the purposes of paying ex-
penses, are let by inch of candle, and the
remainder of the day is spent in that
sociability and hearty mirth so congenial
to the soul of a Somersetshire yeoman."
Somersetshire, iii., 586.
Door-Drink.— See Bridling Cast and
Stirrup Cup.
Dore, Mary. — ^Warner, mentioning
Mary Dore, the " parochial witch of Beau-
lieu," who died about 1750, says, "her
spells were chiefly used for purposes of
self-extrication in situations of danger;
and I have conversed with a rustic whose
father had seen the old lady convert her-
self more than once into the form of a
hare or cat, when likely to be apprehended
in wood-stealing, to which she was some-
what addicted. Hampshire, 1793, ii., 241.
Doree. — Pennant informs us that
" Superstition hath made the Doree rival
to the Hadock for the honour of having
been the fish out of whose mouth St. Peter
took the tribute-money, leaving on its
sides those incontestible proofs of the iden-
tity of the fish, the marks of his finger
and thumb." Zoology, 1776, iii.. 221. It
is rather difficult at this time to determine
on which part to decide the dispute; for
the doree likewise asserts an origin of its
spots of a similar nature, but of a much
earlier date than the former. St. Chris-
topher, in wading through an arm of the
sea, having caught a fish of this kind en
passant, as an eternal memorial of the
fact, left the impression on its sides to be
transmitted to all posterity.
Dorrish. — The story of the Squire of
Dorrish, an ancient Devonshire family, is
related as follows : " Returning home late
on a winter night after a considerable con-
sumption of brandy punch at the house of
a neighbouring squire, he fell from his
horse where a orook, running at the foot
of a hill on which stands the house of Dor-
rish, is crossed by a narrow bridge, and
was killed. This was early in the 18th cen-
tury. From that time to this his spirit
has been gradually advancing up the hill
toward the house, at the rate of a " cock-
stride " in every moon. A bridge as nar-
row -and as sharp as the edge of a sword
is provided for the unfortunate squire.
Whenever he falls off (and it is supposed
that this must occasionally happen), he is
obliged to return to the stream where his
life was ended, and to begin again. His
present position is therefore quite uncer-
tain, but there is no doubt that he will
one day reach his own front door, and what
may then happen no one can possibly fore-
see. The sharp sword here unquestionably
represents the "brig of dread" of the
northern Lykewake : —
' This ae night, this ae night,
Everie night .and alle
To brig of dread thou comes at last —
And Christ receive thy sawle.' "
Double Hand.— Taylor the Water-
poet, in his " Great Eater of Kent," 1630,
says: "I have known a great man very
expert on the Jewe-harpe, a rich mer-
chants wife a quicke gamester at Irish (es-
pecially when she came to bearing of men)
that she wolde seldome misse entring.
Monsieur le Ferr, a Frenchman, was the
first inventor of the admirable game of
double-hand, hot-cockles; and Gregorie
Dawson, an Englishman, devised the un-
matchable mystery of blindman buffe."
Doublets or Dublets.— See Tick-
Tack.
Doug^h. — Dough or Dow is vulgarly
used in the North for a little cake, though
AND POPULAR CUSTOMS.
187
it properly signifies a mass of flour tem-
pered with water, salt and yeast, and
Kneaded fit for baking. It is derived, as
Junius tells us, from the Dutch Deeg,
which comes from the Theostican thihen,
to grow bigger, or rise, as the bakers
term it. The sailors call pudding dough,
but pronounce it duflt. Du Cange says :
I'Panis Natalitius, cujusmodi fieri solet
in die Natalis Domini, et prseberi Dominis
Sk prsediorum conductoribus, in quibusdam
Provinciis, qui ex farina delicatiori, ovis
■et lacti confici solent : Cuignets appellant
Picardi, quod in cuneorum varias species
•efformentur." Gloss, v. Panis Natalitius.
See also Ihre Gloss. Suio-Goth, i., 1009.
Dougrh-Nut Day — A name form-
erly given to Shrove-Xuesday by the chil-
■dren at Baldock, Herts, from small cakes
fried in brass skillets over the fire with
hog's lard.
Douro. — See Clavie.
Dove. — A correspondent of " Notes
a,nd Queries " sent the following account
in 1857 to that miscellany. " A month or
two back, a family, on leaving one of the
'Channel Islands, presented to a gardener
(it is uncertain whether an inhabitant of
the island or no) some pet doves, the con-
veyance of them to England being likely
to prove troublesome. A few days after-
wards the man brought them back, stating
that he was engaged to be married, and
the possession of the birds might be (as he
had been informed) an obstacle to the
•course of true love running smooth." This
was put in the shape of a query, but no
answer appeared. 2nd S., iv., 25. Doves
were formerly threshed in some places at
Shrove-tide.
Dovercourt, Rood of. — " In the
same year of our Lord, 1532, there was an
Idoll named the Roode of Dovercourt,
whereunto was much and great resort of
people. For at that time there was a great
rumour blown abroad amongst the ignor-
ant sort, that the power of the Idoll of
Dovercourt was so great that no man had
power to shut the church doore where he
stood, and therefore they let the church
dore, both night and day, continually
.stand open, for the more credit unto the
blinde rumour." Vox's Book of Martyrs,
ii. 302. He adds that four men, determin-
ing to destroy it, travelled ten miles from
Dedham, where they resided, took away
the rood, and burnt it, for which act three
<of them afterwards suffered death. In
Grim the Collier of Croydon (Hazlitt's
Dodsley, viii., 398) Miles Forest says:
" Have you not heard, my lords, the
wondrous feats
Of Holy Dunstan, Abbot of Canterbury?
What miracles he hath achieved of late ;
And how the rood of Dovercourt did
speak,
Confirming his opinion to be true.? — "
Dovercourt was the mother-church of Har-
wich.
Dover's Gaines. — Sports held from
time immemorial on the hill in the Cots-
wolds, still known as Dover's Hill. Robert
Dover, called. Captain Dover, promoted
their revival, when they had grown more
or less obsolete, about 1596. In 1636, a
collection of poems by various writers
appeared with a frontispiece representing
Dover in a suit, which had been given to
him by James I. Among the writers is
Randolph, who contributes An Eclogue
on the noble Assemblies revived on Cots-
wold Hills by Master Robert Dover.
Down Plat. — See St. Luke's Day.
Draco Volans.— See Aerolites.
Dragoon. — In the old romances the
dragons are frequently denominated
worms, a phrase employed by our fore-
fathers with considerable latitude, as I
think will be allowed when I mention that,
in the " Towneley Mysteries," the plague
of locusts in Egypt is described as a visi-
tation of " wyTd wormes." The modern
Greeks seem to have classed what we now
are sufficiently familiar with under the de-
nomination of the water-spout among
dragons. Mr. Wright, in his " Essays,'
1846, quotes a curious extract from the
chronicle of John of Bromton in confirma-
tion of this theory. The spout is described
by the chronicler as a great black dragon
descending from the clouds, and hiding its
head in the water, while its tail reached to
the sky ; and he tells us that any ships
which were passing at the time, he swal-
lowed up with all their contents. The
theatre of this reputed monster's depre-
dations was the Gulf of Satalia. It was
supposed that a serpent, to become a
dragon, must eat a serpent. This partly
realizes the ophiophagous genus of ser-
pents, which does not thereby suffer such a
metamorphosis. I found the following
note in "The Muses' Threnodie," by
Henry Adamson, 1638, repr. 1774: "We
read of a cave called ' The Dragon Hole,'
in a steep rock on the face of Kinnoul
Hill, of very difficult and dangerous access.
On the first day of May, during the era of
Popery, a great concourse of people as-
sembled at that place to celebrate super-
stitious games, now," adds the writer,
"unknown to us, which the Reformers pro-
hibited under heavy censures and severe
penalties, of which we are informed from
the ancient records of the Kirk Session of
Perth." It may, perhaps, be mentioned
that the Chinese to this day believe in the
existence of dragons, and attribute
natural phenomena, such as eclipses, to
their malignant agency. They shout at
the dragon when there is an eclipse, and as
soon as the solar or lunar orb has re-
covered its usual splendour, it is the
i88
NATIONAL FAITHS
dragon which has been discomfited and put
to flight.
Dragoon's Blood. — A resinous com-
pound, which is still employed by young
girls, chiefly in the rural districts, as a
charm for restoring to the person, who
burns it, and repeats over the flame cer-
tain cabalistic words, the object of affec-
tion. But it is also employed by married
women who have become estranged from
their husbands, and desire reconciliation.
Antiquary, June and July, 1891.
Draw Gloves. — There was a sport
entitled "Draw Gloves," of which, how-
ever, I find no description. The follflwing
jeu d'esprit is found in Herrick :
Draw Gloves.
" At Draw-gloves we'l play,
And prethee let's lay
A wager, and lot it be this ;
Who first to the summe
Of twenty shall come.
Shall have for his winning a kisse."
And in another poem by him, "To the
Maides to AValk Abroad " there is the fol-
lowing :
' ' Come sit we under yonder tree,
Where merry as the maids we'l be.
And as on primroses we sit,
We'l venter (if we can) at wit :
If not, at draw-gloves we will play :
So spend some minutes of the day ;
Or else spin out the threed of sands.
Playing at questions and commands."
See Davis, Suppl. Glossary, 1881, p. 202.
Draw Straws, To. — In the Vaux
de Vire of Jean le Houx, Muirhead's
translation, 1875, p. 103, we find :
" If after mirth our wine
Run short, in pleasant way
We draw straws, to divine
Who for some more shall pay."
I have not met with any English paral-
lel of this, no doubt, at one time common
Norman usage.
Dreams. — Dreams, as the sacred
writings inform us, have on certain occa-
sions, been used as the divine mediums of
revelation. As connected with our pre-
sent design, they may either come under
the head of omens or that of divination.
Homer has told us that dreams come
from Jupiter, and in all ages and every
kingdom the idea that some knowledge of
the future is to be derived from them, has
always composed a very striking article in
the creed of popular superstitions. Bar-
tholinus, Ve Gausis contemptce a Danis
Mortis, p. 678. Henry tells us : " We find
Peter of Blois, who was one of the most
learned nxeu of the age in which he flou-
rished, writing an account of his dreams
to his friend the Bishop of Bath, and tell-
ing him how anxious he had been about
the interpretation of them; and that he
had employed for that purpose divination
by the Psalter. The English, it seems
probable, had still more superstitious curi-
osity, and paid greater attention to.
dreams and omens than the Normans; for
when William Rufus was dissuaded from
going abroad on the morning of that day
on which he was killed, because the Abbot
of Gloucester had dreamed something,
which portended danger, he is said to
have made this reply : ' Do you imagine
that I am an Englishman, to be frighted
by a dream, or the sneezing of an old
woman? " Uist. of Gr. Britain, 111, 572.
Cornelius Agrippa, speaking of "Interpre-
tation of Dreams, says: "To this delu-
sion not a few great philosophers
have given not a little credit, especially
Democritus, Aristotle, and his follower
Themistius, Sinesius also the Platonick, so
far building upon examples of dreams,
which some accident hath made to be true i
and thence they endeavour to persuade
men that there are no dreams but what
are real. But as to the causes of dreams,
both external and internal, they do not
all agree in one judgment. For the Pla-
tonicks reckon them among the speciflck
and concrete notions of the soul. Avicen
makes the cause of dreams to be an ulti-
mate intelligence moving the moon in the
middle of that light with which the fancies,
of men are illuminate while they sleep.
Aristotle refers the cause thereof to com-
mon sense, but placed in the fancy. Aver-
roes places the cause in the imagination.
Democritus ascribes it to little images or
representatives separated from the things,
themselves. Albertus, to the superior in-
fluences which continually flow from thO'
skie through many speciflck mediums. The-
physicians impute the cause thereof to
vapours and humours : others to the affec-
tions and cares predominant in persons
when awake. Others joyn the powers of
the soul, celestial influences ana images,
together, all making but one cause. Ar-
temidorus and Daldiauus have written of
the interpretation of dreams : and cer-
tain books go about under Abraham's,
name, whom Philo, in his Book of the-
Gyants and of Civil Life, asserts to have
been the first practiser thereof. Other
treatises there are falsified under the-
names of David and Solomon, wherein are^
to be read nothing but meer dreams con-
cerning dreams. But Marcus Cicero, in
his Book of Divination, hath given suffici-
ent reasons against the vanity and folly
of those that give credit to dreams, which
I purposely here omit." Vanity of
Sciences, p. 105. Every dream, according;
to Wolfius, takes its rise from some sensa-
tion, and is continued by the succession
of phantasms in the mind. His reasons are-
that when we dream we imagine some-
thing, or the mind produces phantasms;.
AND POPULAR CUSTOMS.
189
In " Mery Tales and Quicke Answeres "
(circa 1540) is a not very delicate story "of
him that dreamed he founde gold." See
" Old English Jest-Books," i. In " A C.
Mery Talys," 1525, is the story of Sir
Richard Whittington's Dream (ibid.) In
the " Opticke Glasse of Hvmors," by T.
W. 1607, there is a curious section on this
subject (ed. 1639, p. 141). In Lyiy's
" Sapho and Phao," 1584, are some pleas-
ant observations on dreams, act iv. sc. 3 :
" And can there be no trueth in dreams?
Yea, dreams have their trueth. — Dreames
are but dotings, which come either by
things we see in the day, or meates that
we eate, and so the common sense prefer-
ring it to be the imaginative. ' I dreamed,'
says Ismeua, ' mine eye tooth was loose,
and that I thrust it out with my tongue.
' It fortelleth,' replies Mileta, ' the losse
of a friend : and I ever thought thee so
ful of prattle, that thou wouldest thrust
out the best friend with the tatling.' " In
Overbury's "Character of a Milkmaid"
is the passage : " Her dreams are so chaste
that shee dare tell them : only a Fridaies
dream is all her superstition : that she
conceales for feare of Anger." There is
a nursery adage :
" Friday night's dream
On the Saturday told,
Is sure to come true,
Be it never so old."
Various are the popular superstitions, or
at least the faint traces of them that still
are made use of to procure dreams of divi-
nation : such as fasting St. Agnes' Fast ;
laying a piece of the first cut of the groan-
ing cheese under the pillow, to cause young
persons to dream of their lovers, and put-
ting a Bible in the like situation, with a
sixpence clapped in the Book of Ruth,
and so on. Strutt says: "Writing their
name on a paper at twelve o'clock, burn-
ing the same, then carefully gathering up
the ashes, and laying them close wrapp'd
in a paper upon a looking-glass, marked
with a cross, under their pillows : this
should make them dream of their loves."
Manners and Customs, 111, 180. Mr.
Brand observed that in his day, except
amongst the most ignorant and vulgar,
the whole imaginary structure had fallen
to the ground ; but surely this assertion
was a little premature, looking at the still
extensive belief, even among intelligent
people, in this class of revelation, one that
will never, perhaps, wholly be extin-
guished under any circumstances.
DreamS) Interpretation of. —
The following may in some measura
supply what Agrippa thought proper
to omit in a passage above - cited :
" Cicero, among others, relates this.
A certain man dreamed that there
was an egg hid under his bed ; the
soothsayer to whom he applied himself for
but no phantasms can arise in the mind
without a previous sensation. Hence
neither can a dream arise without some
previous sensation. Here it may be stated,
says Douce, that if our author meant a
previous sensation of the thing dreamt of,
it is certainly not so.
" Dreams are but the rais'd
Impressions of premeditated things.
Our serious apprehension left upon
Our minds, or else th' imaginary
shapes
Of objects proper to the complexion,
Or disposition of our bodies."
Cotgrave's English Treasury of Wit and
TJanguage, 1655. Physicians seem to be
the only persons at present who interpret
dreams. Frightful dreams are perhaps
always indications of some violent oppres-
sion of Nature, especially of dyspepsia.
Hippocrates has many curious observa-
tions on dreams. Ennius made that very
sensible remark, that what men studied
and pondered in the day-time the same
they dreamed on at night. Scot informs
us of " The art and order to be used in
digging for money, revealed by dreams."
" There must be made," says he, " upon a
hazel wand three crosses, and certain
words must be said over it, and hereunto
must be added certain characters and bar-
barous names. And whilst the treasure is
a digging, there must be read the Psalms
De Profundis, &c., and then a certain
prayer : and if the time of digging be
neglected, the Devil will carry all the
treasure away." Discovery, ed. 1665, 102.
Some verses on this occasion are preserved
by Aubrey. Miscellanies, 1696, ed. 1857,
132. A writer in the " Gentleman's Maga-
zine " for September, 1751, wittily ob-
serves that " Dreams have for many ages
been esteemed as the noblest resources at
a dead lift : the dreams of Homer were
held in such esteem that they were styled
golden dreams : and among the Grecians
we find a whole country using no other
way for information, but going to sleep.
The Oropians, and all the votaries of Am-
phiaraus are proofs of this assertion, as
may be seen m Pausan. Attic." In the
"Gentleman's Magazine" for January,
1799, are some curious rhymes on the sub-
ject of dreams, from Harl. MS. 541, fol.
228 verso :
"A'^pon my ryght syde y male leye, blesid
lady to the y K y
For the teres that ye lets rpon your swete
gonnys feete,
Sende me grace for to slepe, & good dremys
for to mete
Slepyng wakyng til morowe daye bee.
<Jwr lords is the frevte, cure lady is the
tree
Blessid be the blossom that sprange lady
of the.
In noie patris & filii & ep's sa amen."
I go
NATIONAL FAITHS
the interpretation of the dream told him
that in the same place where he imagined
to see the egg there was treasure hid ;
whereupon he caused the place to be
digged up, and there accordingly he found
silver, and in the midst of it a good quan-
tity of gold, and, to give the interpreter
some testimony of his acknowledgment he
brought him some pieces of the silver which
he had found ; but the soothsayer, hoping
also to have some of the gold, said : ' And
will you not give me some of the yolk
too?' " Amyraldus, translated by Lowde,
1676. Bacon observes that the interpreta-
tion of natural dreams has been much
laboured, but mixed with numerous extra-
vagancies, and adds, that at present it
stands not upon its best foundation. Shy-
lock, in the Merchant of Venice," says :
" There is some ill a brewing towards my
rest,
For I did dream of money-bags to-
night."
Hall, in his " Characters of Vertues and
Vices," 1608, speaking of the superstitious
raan, observes : " But, if his troubled f an-
cle shall second his thoughts with the
dreame of a fair garden, or greene rushes,
or the salutation of a dead friend, he takes
leave of the world, and sayes he cannot
live." — " There is no dream of his with-
out an interpretation, without a predic-
tion, and if the event answer not his expo-
sition, he expounds it according to the
event." Melton says : "That if a man
dreame of egs or fire, he shall heare of
anger." "That to dreame of the Devil
is good lucke." " That to dreame of gold
good luoke, but of silver ill." Astrologas-
ter, 1620, No. 13. In another old work,
it is said: "To dreame of eagles flying
over our heads, to dreame of marriages,
dancing and banquetting, foretells some
of our kinsfolkes are departed : to dream
of silver, if thou hast it given to thyselfe,
sorrow : of gold, good fortune : to lose an
axle toth or an eye, the death of some
friend : to dream of bloody teeth, the
death of the dreamer : to weepe in sleepe,
joy : to see one's face in the water, or to
see the dead, long life : to handle lead, to
see a hare, death : to dream of chickens
and birds, ill-luck," &c. Eelp to Dis-
course, 1633, p. 330. In a "Strange Meta-
morphosis of Man," &c., 1634, it is ob-
served : "Nor is he (the bay-tree) alto-
gether free from superstition ; for he wil
make you beleeve that if you put his leaves
under your pillow, you shall be sure to
have true dreames." In Sampson's "Vow-
Breaker," 1636, act iii. sc. 1, Ursula
^eaks: "I have heard you say that
dreames and visions were fabulous; and,
yet one time I dreamt fowle water ran
through the floore, and the next day the
house was on fire. You us'd to say hob-
goblins, fairies and the like, were nothing
but our owne afErightments, and yet o' my
troth, cuz, I once dream' d of a young bat-
chelour, and was ridd with a night-mare."
" He that dream's he hath lost a tooth,
shall lose a friend, (he has lost one), and he
that dreams that a rib is taken out of his
sidOj shall ere long see the death of his.
wife." See Lowde's Amyraldus, p. 22,
and the passage from Lyly already cited.
Gaule gives us "the snorting in sleep,"
the dreaming of gold, silver, eggs, gar-
dens, weddings, dead men, dung," &c.
Mag-Astromancer posed, y- 181. Some ex-
tracts from A Treatise of the Interpreta-
tion of Sundry Dreames, 1601 (licensed for
the press in 1566) may not be unaccept-
able :
"1. First, to see the ayre faire and
cleere, promiseth good vnto all persons :
especially vnto such, which seeke after
things lost, and would iourney into strange
places : for all things be made apparent to
a cleare ayre. 2. To see the ayre darkned,
mysty, or cloudy, doth then portend the
hinderance of actions, or heaninesse. 3.
To see rayne fall without a tempest or
with wind, signifieth good (in a manner)
vnto all persons. 4. To see showres, haile,
thick cloude, and tempests, doe pronounce
troubles, harmes, and perills vnto all per-
sons, except to seruants and such in pre-
sent troubles. 5. To see fire in the ayre,
cleere, pure, and little, doth foreshow
threatnings of some noble estates : but
vnto many, this dreame portendeth the in-
cursion of enemies, pouerty and hunger.
6. To see lightning passe neere by him,
without a tempest, and not to touch the
body, doth after threaten banishment out
of the place, in which he dwelleth. 7. To
think himselfe striken with lightning, pro-
mise vnto him which lacketh a wife, to
marry one, whether hee bee poore or rich.
And married, the separation of his wife
from him : and the like to be vnderstood of
brethren, friends, kinsfolke and acquaint-
ance, to become enemies vnto him. 8. A
certaine person dreamed that hee saw the
outward pillar or bed-post smitten and
burnt with lightning, and not long after
dyed his wife. 9. To thinke thy selfe
drawne by force of a dead person knowne
to thee, vnto a place vnknowne, doth after
signifie, that he shall be taken with a
grieuous sicknes, of which he shall dye :
but if hee escape, it shall be very hardly.
10. Hee which thinketh hee seeth a dead
person sleeping, such a person shall dye
quietly. 11. To see either father or mother
that be dead, is lesser euill, then to see
any other dead person. 12. He which
seeth a dead person, looking sad, deformed
and in torne clothes, doth after signifie a
misfortune to ensue vnto the dreamer. 13.
The sick person to dreame that he marled
a ma.iden, signifieth death to ensue. But
good it is vnto him which beginneth a new
AND POPULAR CUSTOMS.
igr
businesse, for that it shall come into a good
purpose. 14. To marie a widow, signiiieth
the compassng of old matters or businesses,
but contrarie in the new. 15. To see the
sun rising out of the east, cleere and fair,
and setting the like in the west, signifleth
good vnto all persons. 16. And a sicke per-
son to see the sun rising out of the west,
signifleth amendment vnto health. 17.
And the sonne seeming darke or bloody, or
for the great heat making a noyse, is dan-
ferous & euill vnto all persons, for that it
eclareth vnto some, the hindrance of
actions, and vnto others sicknesse, and
perill vnto their children, or disease and
Eaine of their eyes. 18. Hee which seeth
is image in the moone, not hauing chil-
dren, doth foreshew the birth of a sonne to
ensue ; but to the woman like dreaming, to
haue a daughter. 19. To see the starrss
fall from heauen, doth signifie vnto the
rich much pouerty and care to ensue. 20.
He which seeth a great starre fall from
heauen on his head doth after promise
great good luck to ensue. 21. To see thy
house faire swept with a broome, signifleth
the consumption of thy money. 22. To see
another man's faire swept, signifleth that
the dreamer shall possesse the money of
that house. 23. To seeme to open a new
doore, shall after mary a wife profltable
vnto him. 24. To dreame, to cut downe a
tree, or plucke it vp by the rootes, doth
after signifie that hee shall slay a man or
a beast. 25. To dreame to see a hoy or
crayer, or other small vessel to enter into
a house & after to go out agai oe : sig-
nifleth that the principall of the same
house shal after die, and the rather, if
water appeareth there, for that the same
signifleth teares, and the vessel the coffin,
in which dead bodies be caried. 26. And
beeing in a ship, whosoeuer dreameth to
see flre in any part of the ship, from that
side or part of the ship shal the wind arise
the next morrow. 27. Whatsoeuer seem-
eth to happen to the ship, whiles thou
thinkest thy selfe in her, the same shall
hapen vnto thy wife : or being a widower,
vnto thy children. 28. Whosoeuer dream-
eth to see any lanterne light in a ship or
other barke, it doth after signifle a great
calme, or quietnesse of the wind to ensue.
29. Whosoeuer beeing on the sea, dream-
eth to see sea-guUes, sea-pies, or any other
like sea-birds, it doth signifie vnto saylers
or mariners to bee after in very great
perill, but no losse altogether. 30. He
that dreameth to haue a mill, & doth grind
in the same, promiseth good vnto the
dreamer, and a prosperous life. 31. He
that thinketh to eate fresh fish, shall talke
euilly of men. 32. To eat salt fish, signifl-
eth the losse of his money, either by fraud,
or by a wile. 33. To dreame to ride on a
blacke horse, signifleth losse & sorrow to
ensue. 34. To see red oxen in the dream
declares the mightier & sharper sicknesses.
35. To see oxen lying or sleeping, declar-
eth euill or harme to happen vnto the
dreamer."
" Somniandi modus Franciscanorum
hinc duxit originem. Antiqui moris
fuit Oracula et futurorum praesoien-
tiam quibusdam adhibitis sacris per in-
somnia dari : qui mos talis erat, ut Vic-
timas csederent, mox Sacriflcio peracto sub-
pellibus osesarum Ovium incubantes, som-
nia, captarent, eaque lymphatica insomnia
verissimos exitus sortiri. Alex, ab Alex.
lib. iii. c. 26. Et Monachi super storea.
cubant in qua alius Frater ecstaticus fue-
rat somniatus, sacrifloat missam, preces
et jejunia adhibet, inde ut communiter fit
de amoribus per somnia consulit. redditque
responsa pro occurrentibus spectris," &c.
Moresini Papains, 1594, p. 162. Compare
Ovmh-cake.
Drinking^, A. — In the " Statistical
Account of Scotland" the minister of Kir-
michael tells us : "In extraordinary cases
of distress, we have a custom which de-
serves to be taken notice of ; and that is,
when any of the lower people happen to
be reduced by sicknesses, losses or mis-
fortunes of any kind, a friend is sent to'
as many of their neighbours as they think
needful, to invite them to what they call
a drinking. This drinking consists in a
little small beer, with a bit of bread and
cheese, and sometimes a small glass of
brandy or whiskey, previously provided by
the needy persons or their friends. The
guests convene at the time appointed, and
after collecting a shilling a-piece, and
sometimes more, they divert themselves for-
about a couple of hours with music and
dancing, and then go home. Such as can-
not attend themselves, usually send their
charitable contribution by any neighbour
that chooses to go. These meetings some-
times produce five, six and seven pounds
to the needy person or family." Stat.
Ace, i., 59. In the same work, it is said,
under the parish of Gargunnook, co. Stir-
ling: "There is one prevailing custom
among our country people, which is some-
times productive of mucn evil. Everything
is bought and sold over a bottle. The-
people who go to the fair in the full pos-
session of their faculties, do not always
transact their business, or return to their
homes, in the same state." Stat. Ace,
xviii., 123. This, however, was in the-
eighteenth century.
Drinking Usagres. — In Nash's
" Pierce Pennilesse," 1592, occurs : "Nowe
he is nobody that cannot drinke Superna-
gulum, carouse the hunters hoope, quaffe
upse froze crosse, with healths, gloves,
mumpes, polockes, and a thousand such
domineering inventions." In Young's
" England's Bane," 1617, are some curi-
ous passages (partly taken direct from^
iga
NATIONAL FAITHS
other authors) concerning the then cus-
toms of drinking: "I myself e have seen
and (to my grief of conscience) may now
say have in presence, yea, and amongst
•others been an actor in the bnsinesse, when
upon our knees, after healthes to many
private punkes, a health have been drunke
to all the whoores in the world." Again :
" He is a man of no fashion that cannot
drinkee supernaculum, carouse the hun-
ters hoop, quaffe upseyfreese crosse, bowse
in Permoysant, in Pimlico, in crambo,
with healthes, gloves, numpes, frolicks,
.and a thousand such domineering inven-
tions, as by the bell, by the cards,' by the
dye, by the dozen, by the yard, and so by
measure we drink out of measure. There
are in London drinking schooles : so that
■drunkennesse is professed with us a liberal
arte and science." Again : " I have seene
a company among the very woods and for-
•ests," (he speaks of the New Forest and
Windsor Forest), " drinking for a muggle.
Sixe determined to try their strengths who
•could drink most glasses for the muggle.
The first drinkes a glasse of a pint, the
■second two, the next three, and so on every
one multiplieth till the last taketh sixe.
Then the first beginneth againe and taketh
seven, and in this manner they drink
"thrice a peece round, every man taking a
; glasse more then his fellow, so that hee
that dranke least, which was the first,
■drank one and twentie pints, and the sixth
man thirty-six." Our author observes :
' ' Before we were acquainted with the lin-
gering wars of the Low Countries, drunk-
• ennes was held in the highest degree of
hatred that might be amongst us."
" Ebrius experiens, or the Drunkard's
Humor," signat. M 3. Some remarkable
anecdotes of this class are given also by
Ward of Ipswich, in his " Woe to Drunk-
ards," 1622. The term Upsey freeze,
so often employed by the writers of the
times of James I. and Charles I., is a cor-
rupt form of op ayn Vriesch, in the Fries-
land fashion, and was introduced when the
English became better acquainted with the
Low Countries under Elizabeth. Robert
Harris speaks, in the dedication to his
Drunkard's Cup, of drinking as a sort of
profession at this time: "There is (they
■say) an art of drinking now, and in the
world it is become a great profession.
There are degrees and titles, given under
the names of roaring boyes, damned crew,
&c. There are lawes and ceremonies to
be observed both by the firsts and seconds,
&c. There is a drinking by the foot, by
the yard, &c., a drinking by the douzens,
b.v the scoures, &c., for the wager, for the
victory, man against man, house against
house, town against town, and how not?
There are also terms of art, fetched from
Hell, (for the better distinguishing of the
^practitioners) ; one is coloured, another is
foxt, a third is gone to the dogs, a fourth
is well to live," &c. In the body of the
sermon, he mentions ' ' the strange sauei-
nesse of base vermine, in tossing the name
of his most excellent Majesty in their
foaming mouthes, and in dareing to make
that a shooing home to draw on drink,
by drinking healths to him." He adds
elsewhere explanatorily : " I doe not speak
of those beasts that must be answered and
have right done them in the same measure,
gesture, course, &c., but of such onely as
leave you to your measure (You will keejje
a turne and your time in pledging) ; is it
any hurt to pledge such? How pledge
them ? You mistake if you think that we
speak against any true civility If
thou lust to pledge the lords pro-
phets in woes, pledge good fellowes
lu their measures and challenges : if
not so, learne still to shape a peremptory
answer to an unreasonable demand. Say
— I will pray for the King's health, and
drinke for mine owne." He uses " some-
what whitled," and " buckt with drink"
as terms expressing the different degrees
of drunkenness. In another (well-known)
work, I find a singular passage, which 1
confess I do not thoroughly understand,
concerning the then modes of drinking.
The writer is describing a drinking bout of
female gossips: "Dispatching a lusty
rummer of Rhenish to little Periwig, who
passed it instantly to Steephen Malten,
and she conveigh'd with much agility to
Daplusee, who made bold to stretch the
Countesses gowne into a pledge, and cover
and come, which was the only plausible
mode of drinking they delighted in : This
was precisely observ'd by the other three,
that their moistned braines gave leave for
their glibb'd tongues to chat liberally."
Gayton's Notes on Bon Quixote, 1654, p.
234. In Shakespear's " Timon of Athens,"
act i. so. 5, is the following passage :
"If I
Were a huge man, I should fear to
drink at meals.
Lest they should spy my wind pipe's
dangerous notes ;
Great men should drink with harness on
their throats " :
Upon which Strutt observes : " The old
manner of pledging each other when they
drank, was thus : the person who was going
to drink, asked any one of the company
who sat next him, whether he would pledge
him, on which he answering ■that he would,
held up his knife or sword, to guard him
whilst he drank ; for while a man is drink-
ing he necessarily is in an unguarded pos-
ture, exposed to the treacherous stroke of
some hidden or secret enemy." Strutt's
authority was William of Malmesbury, and
he observes from the delineation he gives
us (and it must be noted that his plates,
being copies of ancient illuminated manu-
AND POPULAR CUSTOMS.
193
scripts, are of unquestionable authority),
that it seems perfectly well to agree with
the reported custom; the middle figure is
addressing himself to his companion, who
seems to tell him that he pledges him,
holding up his knife in token of his readi-
ness to assist and protect him. After all,
I cannot help hazarding an opinion that
the expression meant no more than that
if you took your cup or glass I pledged
myself to you that I would follow your ex-
ample. The common ellipsis, "to" is
wanting. Thus we say, "I'll give you,"
instead of "I'll give to you " ; "I'll pledge
you," and " I'll pledge to you." But I
offer this with great deference to the es-
tablished opinions on the subject. But
the custom is said to have first taken its
rise from the death of Edward the Martyr,
who was by the contrivance of Elfrida, his
stepmother, treacherously stabbed in the
back as he was drinking. Daines Barring-
ton illustrates the former danger to which
life was subject : He says, " The Speculum
Segale advises the courtier, when he is in
the King's presence, to pull off his cloak ;
and one of the reasons given is, that he
■shews by this means that he hath no con-
cealed weapons to make an attempt upon
the King's life." Observ. on the Statutes,
1775, p. 206. In 1553, during Wyatt's re-
bellion the seven serjeants and other law-
yers in Westminster Hall pleaded in har-
ness. Compare Healths, Supernaculum,
&e.
Drinking' Vessels. ■ — Heywood
says : "Of drinking cups divers and sundry
sorts we have ; some of elme, some of box,
some of maple, some of holly, &c. Mazers,
broad-mouth' d dishes, noggins, whiskins,
pigginSj criuzes, ale-bowls, wassell-bowls,
court-dishes, tankards, kannes, from a
pottle to a pint, from a pint to a gill.
Other bottles we have of leather, but they
are most used among the shepheards and
■harvest people of the countrey : small jacks
wee have in many ale-houses of the Citie
and suburbs, tip't with silver, besides the
great black jacks and bombards at Court,
which when the Frenchmen first saw, they
reported, at their returne into their coun-
trey, that the Englishmen used to drink
out of their bootes : we have, besides, cups
made of homes of beasts, of cocker-nuts,
of goords, of the eggs of estriches, others
made of the shells of divers fishes brought
from the Indies and other places, and shin-
ing like mother of pearl. Come to plate,
every taverne can afford you flat
bowles, French bowles, prounet cups,
beare bowles, beakers ; and private
householders in the Citie, when they
make a feast to entertain their
friends, can furnish their cupbords with
flagons, tankards, beere-cups, wine-bowles,
some white, some percell guilt, some guilt
.call over, some with covers, others without.
of sundry shapes and qualities. . . There
is now profest an eighth liberal art or
science, call'd Ars Bibendi, i.e., the art of
drinking. The students or professors
thereof call a greene garland, or painted
hcope hang'd out, a colledge : a signe
where there is a lodging, mansmeate, and
horse -meate, an mne of court, an
hall, or an hostle : where nothing is
sold but ale and tobacco, a gram-
mar schoole : a red or blew lattice,
that they terme a free schoole for all com-
mers. . . . The bookes which they study,
and whose leaves they so often turne over,
are, for the most part, three of the old
ti'anslations and three of the new. Those of
the old translation: 1. The Tankard. 2.
T'he black Jack. 3. The quart-pot rib'd,
or thorondell. Those of the new be these :
1. The jugge. 2. The beaker. 3. The
double or single can, or black pot." Among
the proper phrases belonging to the library
occur, to drink upse-phreese, supernacu-
lum, to swallow a flap-dragon, or a rawe
egge — to see that no lesse than three at
once be bare to a health. . . Many of our
nation have used the Lowe - countrey-
warres so long, that though they have left
their money and clothes behind, yet they
have brought home their habit of drink-
ing." At p. 60, he gives the following
phrases then in use for being drunk." He
IS foxt, hee is flawed, he is flustered, hee
is suttle, cupshot, cut in the leg or backe,
hee hath seene the French king, he hath
swallowed an haire or a taverne-token, hee
hath whipt the cat, he hath been at the
scriveners and learn'd to make indentures,
hee hath bit his grannam, or is bit by a
barne-weesell, with an hundred such-like
adages and sentences." Philocothonista,
1635, p. 45.
Drive Knaves out of Town.—
See Troule-in-Madame.
Drowned Bodies— Several corres-
pondents of Notes and Queries writing
from Peterborough and elsewhere, refer to
the notion, a very foolish one, that, where
a person has been drowned, a button from
his waistcoat, mounted on a piece of wood,
will indicate the spot, where the body lies,
by ceasing to float on its arrival thither.
The annexed extract is from the Echo,
1874: "Students of folk-lore will bear us
out in the assertion that the recovery of
drowned bodies was formerly made the
occasion of a variety of superstitious prac-
tice, ranging from the horrible to the
grotesque. Had any enthusiastic collec-
tor of such waifs from the ebbing flood of
Sast folly been standing on the bridge of
amur a few days since, he might have
witnessed a spectacle, doubtless common
enough in the middle ages, but extremely
rare in our own. Four individuals, sit-
ting on a trough, drifted down the Sarabre
between the bridge and the lock. Three
194
NATIONAL FAITHS
of them held boat-hooks, the fourth read
aloud some formula out of a book, and a
lighted candle, stuck in a washerwoman's
tub, floated by the side of the trough.
These persons were looking for a drowned
man ; the reader was evoking the deceased
by means of sacred words, while the candle
was expected to stop and go out as soon
as it stood over the spot where the corpse
lay. The party did not, indeed, trust
wholly to their mediaeval recipe, but sup-
plemented it by sounding the bed of the
river with their poles, yet there was, it
must be owned, enough in their conduct
to suggest to the Organ de Namur the in-
dignant query, ' Is it possible that in the
year of grace, 1874, adult and vaccinated
citizens know no better than this:" "
Druid's Bsss, or Ova Angruina.
— The ancient Britons, says Pennant, Zoo-
logy, iii. 31, had a strange superstition m
respect of the viper, and of which there
still remained in his time (if it is even
yet extinct) in Wales a strong tradition.
The account Pliny (Nat. Hist. lib. xxix.,
c. 12) gives of it we find thus translated by
Mason in his " Caractacus." The person
speaking is a Druid :
" The potent adder stone
Gender'd 'fore th' autumnal moon :
When in undulating twine
The foaming snakes prolific join ;
When they hiss, and when they bear
Their wondrous egg aloof in air ;
Thence, before to earth it fall
The Druid, in his hallow'd pall.
Receives the prize.
And instant flies,
Follow'd by th' envenom'd brood
Till he cross the crystal flood."
This wondrous egg seems to be nothing
more than a bead of glass, used by the
Druids as a charm to impose on the vul-
gar, whom they taught to believe that the
possessor would be fortunate in all his at-
tempts, and that it would give him the
favour of the great. Our modern Druid-
esses, he adds, give much the same ac-
count of the ovum Anguinum, Glain Neidr,
as the Welsh call it, or the adder gem, as
the Roman philosopher does, but seem not
to have so exalted an opinion of its powers,
using it only to assist children in cutting
their teeth, or to cure the Chin-cough, or
to drive away an ague. He gives a plate
of these bands, made of glass of a very rich
blue colour : some of which are plain and
others streaked.
" Near Aberfraw," in the Isle of Angle-
sey," says Gough, " are frequently found
the Glain Naidr or Druid glass rings. Of
these the vulgar opinion in Cornwall and
most part of Wales is, that they are pro-
duced through all Cornwall by snakes join-
ing their heads together and hissing, which
forms a kind of bubble like a ring about
the head of one of them, which the rest by
continual hissing blow on till it comes off at
the tail, when it immediately hardens and
lesembles a glass ring. Whoever found it
was to prosper in all his undertakings.
These rings are called Glain Nadroedh, or
Gemmse Anguinse. Glune in Irish signi-
fies glass. In Monmouthshire they are
called Maen magi, and corruptly Glaim
for Glain. They are small glass annulets,
commonly about half as wide as our finger
rings, but much thicker, usually of a green
colour, though some are blue, and others
curiously waved with blue, red, and white..
Mr. Lluyd had seen two or three earthen
rings of this kind, but glazed with blue,
and adorned with transverse strokes or
furrows on the outside. The smallest of
them might be supposed to have been glass,
beads worn for ornaments by the Romans,
because some quantities of them, with sev-
eral amber beads, had been lately dis-
covered in a stone pit near Garford in
Berkshire, where they also dug up Roman
coins, skeletons, and pieces of arrns and
armour. But it may be objected,
that a battle being fought there be-
tween the Romans and Britons, as
appears by the bones and arms, these
glass beads might as probaly belong
to the latter. And indeed it seems very
likely that these snake stones, as we call'
them, were used as charms or amulets.
among our Druids of Britain on the same
occasion as the snake-eggs among the Gaul-
ish Druids. Thus, continues Mr. Lluyd,
we find it very evident that the opinion or
the vulgar concerning the generation of
these adder-beads, or snake-stones, is no.
other than a relic of the superstition or
perhaps imposture of the Druids ; but
whether what we call snake stones be the-
very same amulets that the British Druids
made use of, or whether this fabulous ori-
gin was ascribed formerly to the same
thing, and in aftertimes applied to these
glass beads, I shall not undertake to de-
termine. As for Pliny's Ovum Anguinum
it can be no other than a shell (marine or
fossil) of the kind we call Echinus marinus..
whereof one sort, though not the same he
describes, is found at this day in most
parts of Wales. Dr. Borlase, who had
penetrated more deeply into the Druidical
monuments in this Kingdom than any
writer before or since, observes that in-
stead of the natural anguinum which must
have been very rare, artificial rings of
stone, glass, and sometimes baked clay,
were substituted as of equal validity." The-
Doctor adds, from Mr. Lluyd's Letter,
March 10th, 1701, that " the Cornish re-
tain variety of charms, and have still, to-
wards the Land's End, the amulets of
Maen Magal and Glainneider, which latter-
they call a Melprev (or Milprev, i.e., a
thousand worms), and have a charm for-
AND POPULAR CUSTOMS.
195
the snake to make it, when they have
found one asleep, and stuck a hazel wand
in the centre of her spirse." Gough's Cam-
den, 1789, ii., 571 ; Rowlands, Mona Anh-
qua 342. " The opinion of the Cornish,"
Borlase continues, " is somewhat differ-
ently given by Carew. The country-people
have a persuasion that the snakes here
breathing upon a hazel wand, produce a
stone ring of blue colour, in which there
appears the yellow figure of a snake, and
that beasts bit and envenom' d being given
some water to drink, wherein this stone
has been infus'd, will perfectly recover of
the poison." Antiq. of Cornwall, p. 137.
These beads are not unfrequently found
in barrows, or occasionally with skeletons
whose nation and age are not ascertained.
Stukeley's Aiury, p. 44. Bishop Gibson
engraved three : one of earth enamelled
blue, found near Dolgelly, in Merioneth-
shire ; a second of green glass, found at
Aberfraw ; and a third, found near Maes
y Pandy, co. Merioneth.
Subjoined is the original passage
from Pliny: — " Preeterea est ovorum
genus in magna Galliarum fama,
omissum Grsecis. Angues innumeri
sestate convoluti, salivis faucium corpo-
rumque spumis artifici complexu glomer-
antur anguinum appellatur. Druidse sibi-
lis id dicunt in sublime jactari, sagoque
oportere intercipi, ne tellurem attingat.
Profugere raptorem equo : serpentes enim
insequi, donee arceantur amnis alicujus
interventu. Experimentum ejus esse, si
contra aquas fluitet vel auro vinctum. At-
que, ut est Magorum solertia occultandis
fraudibus sagax, certa Luna capiendum
censent, tanjjuam, cougruere operationem
eam serpentium, humani sit arbitrii. Vidi
equidem id ovum mali orbiculati modici
magnitudine, crusta cartilaginis, velut
acetabulis braohiorum polypi crebris, in-
signe Druidis. Ad victorias litium, ac
regum aditus, mire laudatur : tantse vani-
tatis, ut habentem id in lite in sinu equi-
tem Romanum e Vocontiis, a Divo Clau-
dio Principe interemptum non ob aliud
sciam." — Plinii Hist. Nat., edit. Har-
duin, lib. xxix. 12.
Drumming;-Well. — Baxter gives
the following anecdote of himself : " When
I was a school-boy at Oundle, in North-
amptonshire, about the Scots coming into
England, I heard a well, in one Dob's
Yard, drum like any drum beating a
march. I heard it at a distance : then I
went and put my head into the mouth of
the well, and heard it distinctly, and no-
body in the well. It lasted several
days and nights so as all the country
people came to hear it. And so it
drummed on several changes of times.
When King Charles the Second died,
I went to the Church carrier at the
Ram Inn in Smithfleld, who told
me their well had drumm'd, and many
people came to hear it, and I heard it
drumm'd once since." World of
Spirits, 1691, 157. Dodsley refers
to the same phenomenon : "In North-
amptonshire I observed, as in most other
places, the superstition of the country
people with regard to their local wonders.
The well at Oundle is said to drum against
any important event ; yet nobody in the
place could give me a rational account of
their having heard it, though almost every
one believes the truth of the tradition."
Dodsley's Travels of Tom Thumb, 17.
Drunkard's Cloak. — According
to Gardiner's England's Grievance,
1656, in the time of the Common-
wealth, the magistrates of Newcastle pun-
ished scolds with the branks, and drunk-
ards by making them carry a tub, with
holes in the sides for the arms to pass
through, called the drunkard's cloak,
through the streets of that town.
Drunken Groat. — It appears from
Allan Ramsay, that in Scotland, of those
" wha had been fow yestreen," i.e., drunk
the night before, "payment of the drun-
ken groat is very peremptorily demanded
by the common people, next morning : but
if they frankly confess the debt due, they
are passed for two-pence."
Drunkenness. — That it is good to
be drunk once a month, says the author
of the "Vulgar Errors," is a common
flattery of sensuality, supporting itself
upon physic and the healthful effects of
inebriation. It is a striking instance of
"the doing ill," as we say, "that good
may come out of it." It may happen that
inebriation, by causing vomiting, may
cleanse the stomach, &c., but it seems a
very dangerous kind of dose, and of which
the " repetatur haustus," too quickly re-
peated, will prove that men may pervert
that wnich Nature intended for a cordial
into the most baneful of all poisons. It
has been vulgarly called " giving a fillip
to Nature." But it is at the present time
a not uncommon maxim among physicians
that occasional indulgence is rather bene-
ficial to the system than the reverse.
Duck and Drake. — A game played
by throwing shells or stones along the sur-
face of the water. See HalliwelT in v. It
appears from the Nomenclator of Junius,
1585, quoted by Nares, that the full orig-
inal name was A duck and a drake and a
halfpenny cake. It was an amusement
known to the Greeks. St. John's Manners
and Customs of Ancient Greece, 1842, i.,
153. Butler makes it one of the important
qualifications of his conjurer to tell :
" What figur'd slates are best to make.
On watry surface duck or drake."
Hwdibras, part 2, c. iii.
196
NATIONAL FAITHS
Duckstone. — A game played by
trying to knock a small stone off a larger
one which supports it. Halliwell in y.
Duke Humphrey. — The common
expression "to dine with Duke Hum-
phrey " was applied to persons who, being
unable to procure g, dinner, walked about
and loitered during the dinner time in the
open spaces about St. Paul's, to which,
in the earlier part of the day, many per-
sons used to resort for exercise, to hear
news, &c. One of the aisles was called
Duke Humphreys Walk, not that there
ever was in reality a cenotaph there to the
Duke's memory who, every one knows, was
buried at St. Albans, but because, says
Stowe, ignorant people mistook the monu-
ment of Sir John Beauohamp, who died
in 1358, for that of Humphrey Duke of
Gloucester. Stow's Survey, 1720, iii., 165,
The error is also pointed out by Fuller.
See Hazlitt's Proverbs, 1882, p. 428. On
this mistake the following dialogue is
founded :^
"What ancient monument is this?
It is, as some say, of Duke Humphrie of
Gloucester,
Who is buried here.
They say that he hath commonly his
Lieftenant
Here in Paules, to know if there be
Any newes from Fraunce or other
strange Countries.
'Tis true my friend, and also he hath
His steward, who inviteth the bring-
ers of
These newes to take the paines to dine
with His Grace."
Elyot's Fruits for the French, 1593, part
2, 165. Now, it appears from one of An-
thony Munday's Additions to Stow, that
it was the fashion in the time of James 1.
for certain persons, under the false im-
pression that the monument of Sir John
Beauchamp was that of the Duke to make
annually " a solemn meeting at his tomb,
on St. Andrew's Day, in the morning, (be-
fore Christmas'), and to conclude on a
breakfast or dinner ." It therefore
seems, that there was a good foundation
for the phrase in absolute fact and the
probability is, that the ridicule attached
(even in Stow's time) to the practice of
paying homage to the wrong man, or to
the right man in the wrong place, led
eventually to the adoption of the idea and
saying in derision of such unfortunates as
paced the open spaces about St. Paul's
during the dinner hour for want of some-
thiuH: better to do, " in idle and frivolous
opinion of whom," farther observes Mun-
day, "some men, of late times, have
assured themselves to be servants,
and to hold diversity of offices under
the good Duke Humphrey." Mun-
day notices a curious ceremony performed
by the tankard bearers, watermen, and
others, on May-day, also in honour of the
Duke, " by strewing herbs, and sprinkling
fair water" on the tomb. An abundance of
passages in the works of our old writers
tend to confirm this explanation. Thus in
" A Health to the gentlemanly profession
of servingmen," 1598, the writer says : " I
meete a gentleman that may dispende
yeerely by his reuenues, 2000 pounds of
good and lawfull English money^ with
onely one boy at his heeles, walking up
Ludgate hill, and by that tyme I come to
Paules middle walke, I shall see Dauie
Debet, with vi. or viii. tall fellowes attend-
ing him, whetting their kniues readie to
dine with Duke Humfrie." Harvey, in
his " Fovre Letters and Certaine Son-
nets," &c., 1592, speaks of a poverty-
stricken person who has left home ' ' to
seek his dinner in Poules with Duke Hum-
frey ." In "The Return of the
Knight of the Post from Hell," 1606, we
have: "In the end comming into Poules
to behold the old Duke and his guests." In
Nash's satirical "Prognostication " for
1591, we read : " Sundry fellows in their
silkes shall be appointed to keepe Duke
Humfrye company in Poules, because they
know not where to get their dinners
abroad."
"'Tis Ruffio; trow'st thou where he
din'd to day?
In sooth I saw him sit with Duke Hum-
fray :
Many good welcoms and much gratis
cheere
Keepes hee for everie stragling cava-
liere ;
An open house, haunted with great re-
sort."
Hall's Virgidemioe, 1597. " To the ninth
of this month, it will be as good
dining well in a matted chamber, as dia-
loguing with Duke Humphrey in Paules."
Vox Graculi, 1623, p. 54. Speaking of the
monument in St. Paul's of Owen the Epi-
grammatist, Gayton says :
" He was set up with such a peaking
face.
As if to the Humphreyans h'had been
saying grace."
The same writer elsewhere inquires :
" Wherefore we do amand Duke Hum-
phrey's guest.
For their provision truly is o'th'least :
A dog doth fare much better with his
bones,
Than those whose table, meat, and drink
are stones."
Nwl! of Longevity, 1659, p. 1. Compare
Nares. Glossary, 1859 in v.
Dulce pomum._At St. Mary's Col-
lege Winton, the Dulce Domum is sung
on the evening preceding the Whitsun
AND POPULAR CUSTOMS.
197
holidays ; the masters, scholars, and choris-
ters, attended by a band of music, walk in
procession round the courts of the college,
singing it. It is, no doubt, of very re-
mote antiquity, and its origin must be
traced not to any ridiculous tradition, but
to the tenderest feelings of human nature :
" Concinamus, Sodales !
Eja ! quid silemus?
Nobile cantioum I
Dulce melos, domum !
Dulce domum resonemus !
Chorus. — Domum, domum, dulce domum!
Domumj domum, dulce domum !
Dulce, aulce, dulce domum !
Dulce domum resonemus," &c.
But the Dulce Domum is one of those
usages which are fast wearing out ; it was
not confined to Winchester School, but
was general. In my time, it was regularly
sung every Christmas, betore the breaking
up, at Merchant Taylors' School, and I
remember that the whole school, in the
presence of the masters, suddenly, as if by
previous concert, burst into a full chorus.
Dumb Borsholder of Chart. —
There was, till of late years, says Hasted,
a singular, though a very ancient custom,
kept up, of electing a deputy to the Dumb
Borsholder of Chart, near Wateringbury,
in Kent, claiming liberty over fifteen
h9uses in the precinct of the hamlet of
Sizein - Well, every householder of
which was formerly obliged to pay the
keeper of this borsholder one penny yearly.
The Dumb Borsholder was always first
called at the Court-Leet holden for the
hundred of Twyford, when its keeper, who
was yearly appointed by that Court held
it up to his call, with a neckcloth or hand-
kerchief put through the iron ring fixed at
the top, and answered for it. The Bors-
holder and the Court Leet have been
discontinued for about fifty years :
and the Borsholder, who is put in by the
Quarter Sessions for Wateringbury, claims
over the whole parish. This Dumb Bors-
holder is made of wood, about three feet
and a half an inch long, with an iron ring
at the top, and four more by the sides,
near the bottom, where it has a square iron
spike fixed, four inches and a half long,
to fix it in the ground, or, on occasion, to
break open doors, &c. which used to be
done, without a warrant of any Justice, on
suspicion of goods having been unlawfully
come by and concealed in any of these fif-
teen houses. It is not easy, at this dis-
tance of time, to ascertain the origin of
this dumb officer. Perhaps it might have
been made use of as a badge or ensign by
the ofiice of the market here. The last
person who acted as deputy to it was one
Thomas Clampard, a blacksmith, who died
in 1748, whose heirs have it now in (.heir
possession. History of Kent, folio ed.,
11., 284.
Dumb-Cake. — The dumb-cake is a
species of dreaming bread, prepared by
unmarried females, with ingredients tradi-
tionally suggested in witching doggerel.
When baked, it is cut into three divisions :
a part of each to be eaten, and the re-
mainder to be put under the pillow. When
the clock strikes twelve, each votary must
go to bed backwards, and keep a profound
silence, whatever may appear. Indeed,
should a word be uttered, either during
the process or before falling asleep, the
spell is broken, and some direful calam-
ity may be dreaded. Those who are to be
married, or are full of hope, fancy they
see visions of their future partners hurry-
ing after them ; while they who are to live
and die old maids are not very sanguine
of obtaining their errand, seeing nothing
at all.
Dun's in the Mire. — We find this
game noticed at least as early as Chaucer's
time, in the "Manciples Prologue" :
"Then gau our hoste to jape and to
play
And sayd ; sires, what ? Dun is in the
mire."
In Rowlands' " Humors Ordinarie," 1600,
1 see it enumerated among other pas-
times :
" At shoue-groat, venter-poynt, or crosse
and pile. . . .
At leaping ore a Midsommer bone-fier,
Or at the drawing dunne out of the
myer."
But in Drue's "Dutchess of Suffolke,"
1631, signat. E 3, the expression is used
in a different way :
" Well done, my masters, lend 's your
hands,
Draw dun out of the ditch,
Draw, pull, helpe all, so, so, well done."
" They pull him out."
They had shoved Bishop Bonner into a
well and were pulling him out. " Dun is
in the mire," says Gifford, " is a Christ-
mas gambol, at which I have often played.
A log of wood is brought into the midst of
the room : this is Dun (the cart-horse),
and a cry is raised that he is stuck in
the mire. Two of the company advance
either with or without ropes, to draw him
out. After repeated attempts, they find
themselves unable to do it, and call for
more assistance. The game continues, till
all the company take part in it, when
Dun is extricated of course ; and the mer-
riment arises from the awkward and af-
fected efforts of the rustics to lift the log,
and from sundry arch contrivances to let
the ends of it fall on one another's toes."
Dun's in the mire hence, no doubt, became
igB
NATIONAL FAITHS
a proverbial expression. Dyce's Beau-
mont and Fletcher, vol. i. p. 71, note;
Hazlitt's Proverbs, 1882, p. 123.
Dunmow Flitch.— A custom form-
erly prevailed, and is still observed,
at Dunmow, in Essex, of giving a
flitch of bacon to any married man or
woman, who would swear that neither of
them, in a year and a day, either sleeping
or waking, repented of their marriage.
Blount attributes the origin of this cere-
mony to an institution of the Lord Fitz-
walter, in the reign of Henry III. who
ordered that "whatever married man did
not repent of his marriage, or quarrel with
his wire in a year and a day after it, should
go to his Priory, and demand the bacon,
on his swearing to the truth, kneeling on
two stones in the church-yard." The form
and ceremony of the claim, as made in 1701
by William Parsley, of Much Easton, in
the County of Essex, butcher, and Jane
his wife, are detailed in the same work.
Dugdale, "Men. Angl." vol. ii. p. 79;
Morant's " Essex," vol. ii. p. 429 ; and
" Antiq. Report." edit. 1807^ vol. iii., p.
341-4. The author of "Piers Ploughman "
(1362) and Chaucer in his " Wife of Bath's
Prologue," refer to the Dunmow flitch : —
" I sette hem so on werke, by my fay.
That many a night they songen wey-
laway.
The bacoun was nought set for hem, I
trowe.
That som men fecche in Essex at Don-
mo we."
We also find a reference to the usage in a
MS. which is supposed to have been writ-
ten not much more than half a century
after the death of Chaucer :
"I can fynd no man now that wille
enquere.
The parfyte wais unto Dunmowe ;
For they repent hem within a yere.
And many within a weke, and sonner,
men trow ;
That cawsitli the weis to be rowgh and
over grow.
That no man may find path or gap.
The world is turnyd to another shap."
The usage is mentioned in the Chartulary
of Dunmow Priory, under 1445, 1467, and
1510. It is to be collected from a MS. in
the College of Arms, written by Sir Rich-
ard St. George, Garter, about 1640, that
this notable usage originated either in
Robert Fitzwater, a favourite of Henry
II., or in one of his successors in the lord-
ship of Dunmow and its Priory. It is
said of this Fitzwater, by the writer of
the MS., that "he betooke himself in his
latter dayes to prayers and deeds of cha-
rity. . . and reedified the decayed priorie
of Dunmow. ... in which priorie arose
a custome begune and instituted either by
him or some other of his successors ....
I have enquired of the manner of yt^ and
can learne no more but that yt continued
untill the Dissolution, of that house as also
the Abbey." St. George proceeds to say,
that in his time two hard-pointed stones
were to be seen in the churchyard, on
which the claimant was required to take
the oath kneeling humbly in the presence
of the prior, convent, and people ; which
process, together with the length and
elaborate character of the declaration ex-
acted, "with solemn singing" into the
bargain, seems to have brought St. George
to the conclusion that the " partie or pil-
grim for bacon," as he terms him, had
rather a "painful pilgrimage." We are
to infer, from Garter's aooountj that it was
at that time considered sufiioient for the
husband to attend ; and he acquaints us
that, after the endurance of the solemn
ordeal, he was, if his claim were admitted,
carried in triumph through the town, with
his flitch before him. The quantity given
does not seem to have been strictly uni-
form, for Garter says, "I find that some
had a gammon and others a fleeke, or a
flitch." The earliest record of the pre-
sentation of the flitch appears to be in
7 Edw. IV., when Stephen Samuel, of
Ayrton, in Essex, claimed and obtained
his gammon, on satisfying the usual con-
ditions. In 23 Hen. VI., Richard Wright,
of Badborough, near Norwich, was simi-
larly awarded the palm of conjugal har-
mony ; but in his case it was only a flitch.
Again, in 1510, 2 Hen. VIII., Thomas
Lefuller, of Cogshall, Essex, was allowed
the full gammon. But on what ground
this variation was made, we do not learn.
The singular oath administered to them
ran thus, according to Dugdale :
" You shall swear by the Custom of our
Confession,
That you never made any nuptial trans-
gression.
Since you were married to your wife,
By household brawles, or contentious
strife ;
Or otherwise, in bed or board
Offended each other in deed or word ;
Or since the Parish Clerk said Ameu,
Wished yourselves unmarried agen.
Or in a twelvemonth and a day
Repented not in thought any way.
But continued true and in desirej
As when you joined hands in the Holy
Quire.
If to these conditions without all feare
Of your own accord you will freely
swear,
_A Gammon of Bacon you shall receive,
And beare it hence with love and good
leave ;
For this is our custom in Dunmow well
known.
Though the sport be ours, the Bacon's
your own."
AND POPULAR CUSTOMS.
199
It is scarcely necessary to observe, that
the preceding lines have every mark of
being a modern local version of the more
ancient formula, now apparently not pre-
served. Dugdale, however, thought them
worth printing in his " Monasticon." In
Playford's Catch that Catch Can,
1685, is a copy of the oath set to music.
See a letter from Horace Walpole to
Lady Aylesbury, August 23rd, 1760. The
parties were to take this oath before the
Erior and convent and the whole town,
umbly kneeling in the churchyard upon
the two hard pointed stones, as has
Just been noticed. They were afterwards
taken upon men's shoulders, and carried,
first, about the priory churchyard, and
after through the town, with all the friars
and brethren, and all the townsfolk,
young and old, followed them with shouts
and acclamations, with their bacon before
"them. Brand describes a large print, en-
titled ' ' An exact perspective view of
Dunmow, late the Priory in the County of
Essex, with a representation of the cere-
mony and procession in that Manner, on
Thursday the 20th of June, 1751, when
Thomas Shapeshaft of the parish of
Weathersfield in the county aforesaid,
weaver, and Anne his wife, came to de-
mand, and did actually receive a gam-
mon of bacon, having first kneeled down
upon two bare stones within the church
'doore and taken the oath, &c. N.B. Be-
fore the dissolution of monasteries it does
not appear, by searching the most anti-
■ent records, to have been demanded above
i;hree times, and, including this, just as
often since. Taken on the spot and
•engraved by David Ogborne." The
Gentleman' s Magazine, xxi., 282, calls the
individual John Shakeshanks, woolcom-
'ber.
It seems that no religious distinc-
tions were observed, but that the
flitch was open to all comers, who
had lived in a state of absolute con-
tent and felicity a year and a day
from the date of their union. It
was also stipulated that it was to hang
up in the hall of the Manor-house, " redy
arrayde all times of the yere, bott in
Xent." Instead of one claimant, namely,
the husband, it became customary, it ap-
pears, at a later date, for both the man
and the woman to attend, and a large
oak chair was preserved in Dunmow
Church in the present century, in which
the fortunate couple were installed, so
soon as the decision in their favour was
made known. It is probably still to be
■seen ; at any rate an engraved view of it
is given in the " Antiquarian Repertory."
It is there described as "undoubtedly of
great antiquity, probably the oflBcial
ichair of the prior, or that of the lord of
ithe manor." In 1902 fourteen couples
entered for the prize, but were reduced to
two, Mr. and Mrs. Wallis of Derby, and
Mr. and Mrs. Brook of Bromley, Kent.
Both parties were successful before
the juclge in the case, Mr. J. V. Mac-
kenzie, m establishing their claims, and
duly received their flitches. The claim-
ants had their own counsel, and the don-
ors of the bacon theirs ; and a composite
jury of six maidens and six bachelors had
ibeen, as usual, empanelled to consider the
evidence. It is said that down to 1772
only eight claims were preferred or al-
lowed, and that the custom was falling
into disuse, until it revived about 1850
under the auspices of Mr. Harrison Ains-
worth.
According to the " Contes d'Eutrapel,"
cited by Tyrwhitt, it was a Bre-
ton usage, prevailing at St. Helaine,
near Rennes. But Dr. Bell, in his
researches into Shakespear's " Puck " has
shown that the usage has also a German
counterpart ; and I am inclined certainly
to acquiesce in the line of argument,
which seems to secure for the idea in its
origin a Teutonic source. Comp. Whicli-
enovre.
Dwarf. — It appears that the Saxons
treated the malady which is now well
known under the name of convulsions, as
the visitation of a dwarf. It was a be-
lief which they brought with them from
the north of Europe, and which was com-
mon to the whole Gothic family. The
Saxon Leechdoms furnish a receipt for
this disease or affliction, which was said
to be " doing away a dwarf." Unlike the
night-mare, which was exclusively a noc-
turnal visitor, the dwarf came to his
victim, as may be supposed from the
character of the complaint which the
superstition thus personifies, at any time
during the four-and-twenty hours. Mr.
Cockayne has some remarks on this mat-
ter in his preface.
DyzeiYias Day. — In Northamp-
tonshire, or some parts of it. Tithe-
day is known as Dyzemas Day. Miss
Baker observes: "A sexagenarian, on
the southern side of the county, to
whom I was indebted for the name,
informed me that within his remem-
brance this day was kept as sacred as
the sabbath, and it was considered very
uiilucky to commence any undertaking,
or~even to wash on the same day of the
week throughout the year, on which the
anniversary of this day last fell." North-
amptonshire Glossary, 1854, in v. But
the latter notion is not peculiar to the
county in question. It is also current in
the North of England and elsewhere. Ac-
cording to some authorities, the day is
also called Dyzeman's Day in the North.
Earnest.— See God's Penny.
200
NATIONAL FAITHS
Ear-Omens. — Itching in the ear,
or on the lobes of it, is still received as a
symptom that one is being talked of be-
hind one's back; but we may perhaps
collect from one of John Heywood's Epi-
grams, 1562, that in his day it bore an-
other signification, and portended that
the party, whose ear itched, had been
guilty of an untruth ; and the same sense
is evidently from the context to be given
to a passage in the interlude of Jack
Juggler (about 1550) : —
" But I promise you, I do curstlie
feare,
For I feel a vengeable burning in my
left ere " —
The speaker has been inventing a false-
hood. Browne, in his "Vulgar Errors,"
adds : ' ' He (Pliny) supposes it to have
proceeded from the notion of a signifying
genius, or universal Mercury, that con-
ducted sounds to their distant subjects,
and taught to hear by touch." Delrio
and Keuchenius seem to have been of
opinion that a tingling in the right ear
portended good, and in the left the re-
verse, in which they are supported
by the old Scotish saying, cited by
Douce in his MSS. notes on Brand :
"Right lug, left lug, whilk lug lows. If
the left ear, they talk harm ; if the right,
good." Delrio, " Disquis. Magic." p.
473; Keuchenius " Crepundia," 1662, p.
113. In "Much Ado About Nothing,"
1600, act iii. so. 2, Beatrice says : " What
fire is in mine ears?" which Warburton
explains as alluding to a proverbial say-
ing of the common people, that their
ears burn when others are talking of
them. On which Reed observes that the
opinion is mentioned by Pliny. More-
over is not this an opinion generally re-
ceived, that when our ears do glow and
tingle, some there be that in our absence
doe talke of us? "—Holland's "Trans-
lation," b. xxviii. p. 297. Pliny's own
words are : ' ' Absentes tinnitu Aurium
prsBsentire sermones de se receptum est."
Gaule has not omitted in his list of " Vain
Observations and Superstitious Omina-
tions thereupon," the tingling of the ear,
the itching of the eye, &c." Mag-Astro-
mancer posed, 181, and Home tells us :
' ' If their ears tingle, they say it is a signe
they have some enemies abroad, that doe
or are about to speake evill of them : so,
if their right eye itcheth, then it betokens
joyfuU laughter : and so, from the itch-
ing of the nose, and elbow, and severall
affectings of severall parts, they make
severall predictions too silly to be men-
tioned, though regarded by them." De-
monology, 1650, p. 61.
Herrick refers to this belief :
" On himselfc.
" One eare tingles ; some there be,
That are snarling now at me ;
Be they those that Homer bit,
I will give them thanks for it."
Easter.— Turner, in his " History of
the Anglo-Saxons," derives Easter from,
the Saxon Goddess Eostre, and probably
this etymology is the true one. In Ly-
sons' "Environs," vol. i. p. 230, among,
his curious extracts from the Church-
wardens' and Chamberlain's Books at
Kingstcn-upon-Thames, are the following,,
entries concerning some of the ancient
doings on Easter Day: — "5 Hen. VIII.-
For thred for the Resurrection, Id. ; for
three yerds of dornek for a pleyers cote,,
and the makyng. Is. 3d. 12 Hen. VIII..
Paid for a skin of parchment and gun-
powder, for the play on Easter Day, 8d.
For brede and ale for them that made-
the stage and other things belonging to
the play. Is. 2d." By the subsequent
entry these pageantries should seem tO'
have been continued during the reign of
Queen Elizabeth, 1565. " Rec* of the-
players of the stage at Easter, £1 2b.
Hd." Among the ancient annual dis-
bursements of the Church of St. Mary-at-
Bill, I find the following entry against
Easter: "Three great garlands for the-
crosses, of roses and lavender : three
dozen other garlands for the quire : 3s."
The same also occurs in the Church-
wardens' Accounts, ibid. 1512. Also'
among the Church disbursements, ibid,
in the Waxchandler's Accompt, "for
making the Pascal at Ester, 2s. 8d."
Ibid. 1486. "At Ester, for the-
howllyn people for the pascal, lis.
5d." In the Churchwardens' Accompts
of St. Martin Outwich, London,
under the year 1525, is the following:
item: "Paid for brome ageynst Ester,
1^." It seems from the " Privy Purse-
Expenses of Elizabeth of York," 1502,
that it was then customary to present
gratuities to the officers of the kitchen,
saucery, and scullery, and to the gate-
porters; and in the "Northumberland
Household Book," 1512, there is a long
enumeration of the bounty which the Earl'
and his family were accustomed to distri-
bute on this festival. A pair of gloves,
was a present at Easter, as well as at-
Christmas. Whitelocke's Liber Fameli-
cus, 1858, under 1615. "To houl over
the paschal," is mentioned among the
customs of the Roman Catholics censured
by John Bale in his " Declaration of Bon-
ner's Articles," 1554. There is a pro-
verb :
"If Easter falls in Lady Day's lap.
Beware, Old England, of a clap."
AND POPULAR CUSTOMS.
2or
Easter, Pasch, or Paste
E,ggs. — Gebelin informs us that this
custom of giving eggs at Easter is to be
traced up to the theology and philosophy
of the Egyptians, Persians, Gauls,
Greeks, Romans, &c., among all of whom
an egg was an emblem of the universe,
the work of the supreme Divinity ; and
Hutchinson indeed remarks that " Eggs
were held by the Egyptians as a sacred
emblem of the renovation of mankind
after the Deluge. The Jews adopted it to
suit the circumstances of their history, as
a type of their departure from the land of
Egypt ; and it was used in the feast of the
Passover as part of the furniture of the
table, with the paschal lamb. The Chris-
tians have certainly used it on this day,
as retaining the elements of future life,
for an emblem of the Resurrection. It
seems as if the egg was thus decorated
for a religious trophy after the days of
mortification and abstinence were over,
and festivity had taken their place ; and as
an emblem of the resurrection of life, certi-
fied to us by the Resurrection, from the
regions of death and the grave." The an-
cient Egyptians, if the resurrection of the
body had been a tenet of their faith,
would perhaps have thought an egg no
improper hieroglyphical representation of
it. The extraction of a living creature
by incubation, after the vital principle
has lain a long while dormant, or seem-
ingly extinct, is a process so truly mar-
vellous, that, if it could be disbelieved,
would be thought by some as a thing
incredible to the full, as that the
Author of Life should be able to
reanimate the dead. Easter, says
Gebelin, and the New Year, have
been marked by similar distinctions :
among the Persians, the New Year is
looked upon as the renewal of all things,
and is noted for the triumph of the Sun
of Nature, as Easter is with Christians tor
that of the Sun of Justice, the Saviour of
the World, over death by his Resurrec-
tion. The Feast of the New Year, he
adds, was celebrated at the Vernal Equi-
nox, that is, at a time when the Christians
lemoving their New Year to the Winter
Solstice, kept only the Festival of Easter.
Hence, with the latter, the feast of eggs
has been attached to Easter, so that eggs
are no longer made presents of at the
New Year. Bryant says, "An egg, con-
taining in it the elements of life, was
thought no improper emblem of the ark,
in which were preserved the rudiments of
the future world : hence in the Dionusiaca
and in other mysteries, one part of the
nocturnal ceremony consisted in the con-
secration of an egg. By this, as we are
informed by Porphyry, was signified the
world. It seems to have been a favourite
symbol, and very antient, and we find it
adopted among many nations. It was
said by the Persians of Orosmasdes, that
ho formed mankind and inclosed them in
an egg. A writer in the " Gentleman's
Magazine," for July, 1783, supposes the
egg at Easter " an emblem of the rising
up out of the grave, in the same manner
as the chick entombed, as it were, in the-
egg, is in due time brought to life." He-
takes the flowers which are used to deco-
rate the churches at this time to bear the-
same import. A correspondent of " Notes-
and Queries," traces to pagan times and
to the Mahometan feast of nooroose, or
the waters, an anniversary celebration of
the Creation and Deluge, the Christian
practice of offering eggs at Easter. Be-
cites Sir R. Ker Porter's " Travels in
Georgia, Persia, &c.," 1821, in confirma-
tion of this theory. Le Brun, in his
"Voyages," tells us that the Persians,
on the 20th of March, 1704, kept the fes-
tival of the Solar New Year, which he says-
lasted several days, when they mutually
presented each other, among other things,
with coloured eggs. They were sometimes-
tinted yellow, sometimes red, sometimes
sky-blue. In Italy, Spain, and in Pro-
vence, says Father Carmeli, where almost
every ancient superstition is retained,
there are in the public places certain
sports with eggs. This custom he derives
from the Jews or the Pagans, for he ob-
serves it is common to both. This custom
still prevails in the Greek Church. Chand-
ler, in his "Travels in Asia Minor,"
gives the following account of the manner
of celebrating Easter among the modern
Greeks; "The Greeks now celebrated
Easter. A small bier, prettily deckt with
orange and citron buds, jasmine, flowers,
and boughs, was placed in the church,
with a Christ crucified, rudely painted on
board, for the body. We saw it in the
evening, and, before day-break, were sud-
denly awakened by the blaze and crack-
ling of a large bonfire, with singing and
shouting in honour of the Resurrection.
They made us presents of coloured eggs
and cakes of Easter bread." " They (the
Russians) have an order at Easter, which
they alwaies observe, and that is this :
every yeere, against Easter, to die or
colour red, with Brazzel (Brazil wood),
a great number of egges, of which every
man and woman giveth one unto the priest
of the parish upon Easter Day in the
morning. And, moreover, the common
people use to carrie in their hands one of
these red egges, not only upon Easter
Day, but also three or foure days after,
and gentlemen and gentlewomen have
egges gilded, which they carry in like
manor. They use it, as they say, for a
great love, and in token of the Resurrec-
202
NATIONAL FAITHS
tion, whereof they rejoice. For when two
friends meete during the Easter holydayes
they come and take one another by the
hand, the one of them saith, ' The Lord,
;or Christ, is risen ' ; the other answereth,
' It is so, of a trueth ' ; and they then kiss,
.and exchange their egges, both men and
women, continuing in kissing four dayes
"together." Our ancient voyage-writer
means no more here, it should seem, than
that the ceremony was kept up for four
■days. Le Brun, in his "Travels,"
1702, noticed the same custom, when
he visited Russia, and, after, him,
the Abbe d'Auteroche describes in
his journey to Siberia, this ceremonial as
still kept up with unabated enthusiasm.
Le Brun says that it lasted fifteen days,
and among people of all ranks. The author
of " Le Voyageur a Paris," tom. ii. p. 112,
" supposes that the practice of painting
and decorating eggs at Easter, amongst
the Catholics, arose from the joy which
was occasioned by their returning to this
favourite food after so long an abstinence
from it during Lent. ' Dans plusieurs
villes,' he adds, ' les clercs des Eglises, les
etudians des Ecoles et les autres jeunes
Gens, s'assemblaieut sur une place au
bruit des Sonnettes et des Tambours, por-
tant des etandarts burlesques pour se
rendre a I'Eglise principale, ou ils chan-
toient laudes avant de oommencer leur
quete d'oeufs.' " — Douce. Ihre, in his
" Glossarium Suio-gothicum," 1769, v.
egg, explains a Paskegg to mean one that
at Easter time is sent by persons to each
other, variously ornamented and coloured,
and in token of rejoicing at the termina-
tion of the Lenten fast. Among the Rus-
sians it was not thought too great a free-
dom, he says, according to travellers, to
offer such eggs to the Emperor.
Hyde, in his "Oriental Sports,"
tells us of one with eggs among
the Christians of Mesopotamia on Eas-
ter Day and forty days afterwards,
during which time their children buy
themselves as many eggs as they can,
and stain them with a red colour in
memory of the blood of Christ shed as at
that time of his Crucifixion. Some tinge
them with green and yellow. Stained
eggs are sold all the while in the market.
The sport consists in striking their eggs
one against another, and the egg that
first breaks is won by the owner of the
«gg that struck it. Immediately another
egg is pitted against the winning egg, and
so they go on, till the last remain-
ing egg wins all the others, which
their respective owners shall before
have won. This sport, he observes, is not
retained in the Midland parts of England,
but seems to be alluded to in the old pro-
verb, "An egg at Easter," because the
liberty to eat eggs begins again at that
festival, and thence must have arisen this
festive egg-game. For neither the Roman-
ists nor those of the Eastern Church be-
gin to eat eggs till Easter.
That the Church of Rome has con-
sidered eggs as emblematical of the
Resurrection, may be gathered from
the subsequent prayer which the reader
will find in an extract from the
Ritual of Pope Paul the Fifth, for
the use of England, Ireland, and Scot-
land. It contains various other forms of
benediction. " Bless, O Lord ! we be-
seech thee, this thy creature of eggs, that
it may become a wholesome sustenance to
thy faithful servants, eating it in thank-
fulness to thee, on account of the Resur-
rection of our Lord," &c. In the Roman
Calendar I find the following: " Ova an-
nunciatoe, ut aiunt, reponuntur." Le
Brun plausibly suggests that these eggs
were kept for luck (as we say) from Good
Friday to Good Friday, like our cross-
buns. In Bale's " Yet a Course at the
Romishe Foxe," 1542, signat. D 4, the
author enumerates some " auncyent rytes
and lawdable ceremonyes of holy churche"
then it should seem laid aside, in the fol-
lowing censure of the Bishop : " Than
ought my Lorde also to sufEre the same
selfe ponnyshment for not rostyng egges
in the Palme ashes fyre," &c. In the Bee-
hive of the Romish Church, 1579, they are
termed Holy Pace Eggs. Coles, in his
" Latin Dictionary," renders the Pasch,
or Easter egg, by " Ovum Faschale cro-
ccum, S(iu luteum." In the Household of
Edward the First, in his eighteenth year
('' ArchiBol." 1805) is the following item
in the Accounts of Easter Sunday : — "For
four hundred and a half of eggs, eighteen
pence." The original item runs thus :
" Pro iiij". di' ov' xviij'i." In the North
of England, observes Hyde, in Cumber-
land and Westmoreland, boys beg, on
Easter Eve, eggs to play with, and beg-
gars ask for them to eat. These eggs are
hardened by boiling, and tinged with the
juice of herbs, broom-flowers, &c. The
eggs being thus prepared, the boys go
out and play with them in the fields :
rolling them up and down, like bowls,
upon the ground, or throwing them up,
like balls, into the air. Eggs, stained
with various colours in boiling, and some-
times covered with leaf-gold, are at Eas-
ter presented to children, at Newcastle-
upon-Tyne, and other places in the North,
where these young gentry ask for their
"paste eggs," as for a fairing, at this
season. In the neighbourhood of New-
castle, they are tinged yellow with the
blossoms of furze, called there whin-bloom.
The title of a tract, printed in 1644, " To
Sion's Lovers, being a golden Egge, to
AND POPULAR CUSTOMS.
203
avoid Infection, &c." undoubtedly refers
to this superstition. "On y fit aussi des
■dofEences de vendre des oeufs de couleur
apres Pasques, parce que les enfans s'en
jouoyent auparavant, qui estoit de mau-
vais exemple." — Satyre Menippie de la
Vertu du Catholicon d'Espagne, 8vo.,
1595, fol. 94. The English version of this
work renders ceufs de couleur speckled
-eggs.
Easter Eve^ — Various superstitions
crept in by degrees among the rites of
this day : such as putting out all the fires
in churches and kindling them anew from
flint, blessing the Easter wax, &c. Ac-
cording to Naogeorgus, the ceremony of
extinguishing the fires in order to re-
kindle them, was common on the Contin-
ent among the Catholics. The paschal
taper, which Naogeorgus describes as ty-
pical of " Christ that conquered hell,"
and which on the Continent and
among us used to be hallowed, and
perfumed with frankincense, was an
important item in the ceremonies and also
in the expenses of this feast. It appears
that, in 1557, the taper used in the Abbey
"Church at Westminster was of 300 lbs.
weight. In the ancient annual Church
Disbursements of St. Mary-at-Hill, in
the City of London, 1 find the following
; article : " For a quarter of coles for the
'hallowed fire on Easter Eve, 6d." Also
the subsequent: "To the Clerk and Sex-
ton (for two men) for watching the Se-
pulchre from Good. Friday to Easter Eve,
-and for their meate and drink, 14d." 1
find also in the Churchwardens' Accounts,
ibid. 5th Hen. VI. the following entries •.
" For the Sepulchre, for divers naylis and
wyres and glu, 9d. ob Also payd to
Thomas Joynor for makyng of the same
Sepulchre, 4s. Also payd for bokeram for
penons, and for the makynge, 22d." In
■Coates's "Hist, of Reading," p. 130,
under Churchwardens' Accounts for the
year 1558, &c., there are several quota-
tions of money laid out for this purpose.
I'art of the cost consisted in hiring men,
■who should watch the sepulchre in imita-
tion of the soldiers, who actually per-
formed the duty. It appears too, that
with true parochial instinct the materials
were sold when the time was up, and the
next year took care of itself. Two of the
-entries are: " Paide to Roger Brock for
watching of the Sepulchre, M." " Paide
more to the saide Roger for fyres and
colles, 8d." In "A Short Description of
Antichrist, &c.," the author censures,
among other popish customs, "the halow-
;yng of fiere." They had a custom in Dor-
setshire formerly of forming a procession
-of boys on Easter Eve, with torches and a
.small black flag. The procession chanted
'these lines :
' ' We fasted in the light,
For this is the night."
Easter Eve is, in some places, known as
Holy Saturday. It is a great day among
the Irish Catholics, who hold high festival
at midnight for a few hours, and then
retire till sunrise, when they get up to
see that luminary dance in honour of the
Resurrection. Nor is this usage confined
to the lower classes.
Easter Holidays. — Easter has
ever been considered by the Church as a
season of great festivity. By the law
concerning holidays, made in the time of
King Alfred the Great, it was appointed
that the week after Easter should be kept
holy. It seems from Fitzstephen, cited
by Stowe, that the water-quintain was a
popular diver.sion at this season. Beli-
thus, a ritualist of ancient times, tells us
that it was customary in some churches
for the bishops and archbishops them-
selves to play with the inferior clergy at
hand-ball, and this, as Durandus asserts,
even on Easter-day itself. Why they
should play at hand-ball at this time,
rather than any other game. Bourne tells
us he has not been able to discover ; cer-
tain it is, however, that the present cus-
tom of playing at that game on Easter
holidays for a tanzy-cake has been derived
from thence. Erasmus, speaking of the
proverb, " Mea est pila," that is "I've
got the ball," tells us, that it signifies
" I have obtained the victory. I am
master of my wishes." The Romanists
certainly erected a standard on Easter-
day in token of our Lord's victory ; but
it would perhaps be indulging fancy too
far to suppose that the Bishops and gov-
ernors or churches, who used to play at
hand-ball at this season, did it in a mysti-
cal way, and with reference to the trium-
phal joy of the season. Certain it is,
however, that many of their customs and
superstitions are founded on still more
trivial circumstances, even according to
their own explanations of them, than this
imaginary analogy. In the Privy Purse
Expenses of Henry VII. Mr. Brand found
the following article : " From 16 to 18
Nov. 9 Hen. VII. Item, to Walter Alwyn
for the revells at Estermess xiijli. vjs.
viijd." Durandus tells us, that on Easter
Tuesday, wives used to beat their hus-
bands, on the day following the husbands
their wives. The custom is still retained at
the City of Durham in the Easter holidays.
On Easter Sunday, in Yorkshire, the
young men in the villages of that county
had a custom of taking off the young girls'
buckles. On Easter Monday, the young
men's shoes and buckles were taken off by
the young women. On the Wednesday they
were redeemed by little pecuniary forfeits,
out of which an entertainment, called a
204
NATIONAL FAITHS
tansey-eake, was made, with dancing.
Naogeorgus writes :
" At midnight then with carefull minde,
they up to mattens ries,
The Clarke doth come, and, after him,
the priest with staring eies."
"At midnight strait, not tarying till
the daylight doe appeere,
Some getes in flesh and glutton lyke,
they feede upon their cheere.
They rost their flesh, and custardes
great, and egges and radish store.
And trifles, clouted creame, and cheese,
and whatsoeuer more
At first they list to eate, they bring into
the Temple straight.
That so the Priest may halow them with
wordes of wond'rous waight.
The Friers besides, and pelting Priestes
from house to house do roame,
Eeceyving gaine of every man that this
will have at home.
Some raddish rootes this day doe take
before all other meate,
Against the quartan ague, and such
other sicknesse great "
" Straight after this, iiito the fieldes
they waike to take the viowe.
And to their woonted life they fall, and
bid the reast adewe."
In Wit and Drollery, 1682, there is a
graphic account of the sort of company
which flocked to Westminster Abbey at
this time :—" You must suppose it to be
Jiaster Holy Days : at what time Sisly
and Dol, Kate and Peggy, Moll and Nan
are marching to Westminster, with a
Leash of Prentices before 'em; who go
rowing themselves along with their right
arms to make more hast, and now and
then with a gi-easy hanckercher wipe away
A ?'"'EP^"S that bathes their forehead.
At the Door they meet crow'd of Wapping
Seamen, Southwark Broom-men, the In-
habitants of the Bank-Side, with a But-
cher or two prick't in among them. There
awnile they stand gaping for the Master
of the Show, staring upon the suburbs of
their dearest delight, just as they stand
gaping upon the painted Cloath before
they go into the Puppet Play. By and
by they hear the Bunch of Keys which re-
joyces their hearts like the sound of the
Pancake-Bell. For now the Man of Com-
fort peeps over the spikes, and beholding
such a learned Auditory, opens the Gate
of Paradise, and by that time they are
half got into the first Chappel, for time is
yery pretious, he lifts up his Voice among
the Toombs, and begins his Lurrey in
manner and form following." Then we
get a metrical rehearsal of the inmates of
the several monuments, which at this
time of day we regard with qualified cre-
dulity.
It is related in Aubanus's descrip-
tion of ancient rites in Germany,
that there were at this season foot-courses
in the meadows, in which the victors car-
ried off each a cake, given to be run for,
as we say, by some better sort of person
in the neighbourhood. Sometimes two
cakes were proposed, one for the young
men, another for the girls ; and there was
a great concourse of people on the occa-
sion. This is a custom by no means un-
like the playing at hand-ball for a tanzy-
cake, the winning of which depends chiefly
upon swiftness of foot. It is a trial too
of fleetness and speed, as well as the foot-
race.
Easter King:. — Charles the Fifth,
whilst he was in possession of his regal
dignity, thought so slightingly of it, that
when, one day, in passing through a vil-
lage in Spain, he met a peasant who was.
dressed with a tin crown upon his head,
and a spit in his hand for a truncheon, as
the Easter King (according to the custom
of that great festival in Spain), who told
the Emperor that he should take off his.
hat to him: " Mjr good friend," replied
the Prince, " I wish you joy of your new
office ; you will find it a very troublesome ■
one, I can assure you."
Easter Monday. — They have an
ancient custom at Coleshill, in the county
of Warwick, that if the young men
of the town can catch a hare, and bring;
it to the parson of the parish before ten
o'clock on Easter Monday, the parson is-
bound to give them a calf's head and a
hundred of eggs for their breakfast, and a
groat in money. Hazlitt's Blount, 1874,.
p. 78.
Easter Offering:. — Originally a-
halfpeuiiyj then a penny, later on raised
to half a silver groat or tivopence, payable-
by each parishioner waiting on the in-
cumbent of the parish, who was expected
to return it in entertainment. Subse-
quently the charge became a groat, and
the minister offered no equivalent. These-
Eayments continue customary ; but it is
elieved that there is no obligation beyond
fourpence a head, to be collected by the-
clergyman or his sufficient deputy. In
Doctor Double Ale, a poem written about
1550 (Hazlitt's P. P., iii., 311) we are-
told:
" This man, to sum mens thinking,
Doth stay hym much vpon the Kyng,
As in the due demaunding.
Of that he calleth an head pony.
And of the paskall halfpenny."
Comp. Machyn's Diary, Camd. Soc, p.
62.
Easter Sunday or Easter Day.-
— Eggs and green sauce, the latter com--
posed of herbs, were a very usual repast
on the Continent and here on Easter Day.
It is mentioned in the " Doctrine of"
AND POPULAR CUSTOMS.
205
the Masse Book " as an authorised dish
for this occasion. At Gray's Inn, and
perhaps at the other Inns of Court, there
is the testimony of Dugdale that the com-
mons used to consist on this day of the
same sort of viands (so to speak), and
until the 23 Bliz. the charge or providing
the repast for the students devolved on
"the chief cook ; after that, it was defrayed
by the Society. A superstitious practice
appears to have prevailed upon the Con-
tinent, of abstaining from flesh on Eas-
ter Sunday, to escape a fever for the whole
year. I know not whether it ever reached
this Island. It was condemned by the
Provisional Council of Rheims in 1583,
and by that of Toulouse in 1590. See
" Traite des Superstitions," vol. i., p.
319, 320. The first dish that was brought
up to the table on Easter Day, was a red
b erring riding away on horseback; i.e., a
herring ordered by the cook something
after the likeness of a man on horseback,
set in a corn-salad. The custom of eating
a gammon of bacon at Easter, which is
«till kept up in many parts of England was
founded on this, viz., "to shew their ab-
horrence to Judaism at that solemn com-
memoration of our Lord's Resurrection."
Aubrey (1679). It was the practice in
Crermany (during the sixteenth century
at least) for the preachers to intermix
their sermons with facetious stories on
Easter Day. This may be gathered from
the " Convivialium Sermonum Liber."
Bas. 1542, sig. K8. Douce's MSS. Notes. It
is still a common usage, of which the origin
is assuredly not held in remembrance by
many of those who observe it, of wearing
something new on Easter Sunday. Poor
Robin says :
" At Easter let your clothes be new,
Or else be sure you will it rue."
Lamb is very usually eaten for the first
time on this festival. An old - es-
tablished usage at Northmore, near
"Witney, in Oxfordshire, was for the men
and women, after evening service, to
throw apples in the churchyard, those that
had been married within the year throw-
ing thrice as many as the rest ; and all
subsequently adjourned to the minister's
house, where they were entertained on
bread and cheese. Hearne's Diary, Jan.
19, 1725, and Note. Corap. Sun.
ESiting, — If, says Grose, in eating,
you miss your mouth, and the victuals
fall, it is very unlucky, and denotes ap-
proaching sickness.
Eden Hall — See Luck of Eden Hall.
Edgeware.— Sir William Blackstone
says, that it was usual for the lord of
this manor to provide a minstrel or piper
for the diversion of the tenants, while
they were employed in his service. He
refers to the manor-rolls which ar^ among
the Archives of All-Souls' College. — Ly-
sons' Environs, 1st ed., ii,, p. 244. Lysons
searched the rolls without success, but ac-
cepts the statement on Blackstone's autho-
rity ; and he adds that a piece of ground
ia the parish still (1795) goes by the name
of Piper's Green.
At a Court of the manor of Edgeware,
anno 1552, the inhabitants were presented
for not having a tumbrel and cucking-
stool. This looks as if the punishments
were difi^erent. Lysons' Environs, ii.,
244. At a court of the same Manor, in
1555, " it was presented that the butts at
Edgeware were very ruinous, and that the
inhabitants ought to repair them ; which
was ordered to be done before the ensuing
Whitsontide."
Edgrewell Tree — Allan Ramsay,
speaking of PJdge-well Tree, describes it
to be "an oak tree which grows on the
side of a fine spring, nigh the Castle of
Dalhousie, very much observed by the
country people, who gave out, that before
any of the family died, a branch fell from
the Edge-well Tree. The old tree some
few years ago fell altogether, but another
sjirung from the same root, which is now
tall and flourishing, and lang be't sae."
Ess arid Spoon — An amusement
which consists in a certain number run-
ning a race, each carrying an egg on a
flat spoon, and the one, who arrives at
the goal without disaster, wins. We seem
here to have an evolution from the Vene-
tian egg-game, described in Zompini's
Cries of Venice, 1785.
Egrer Feast — The Egg Feast, men-
tioned in the Oxford Almanack, and form-
erly held there on Egg Saturday, that
immediately preceding Shrove Tuesday,
was held when the scholars took leave of
that kind of food. Comp. Halliwell, v.
Egg-Feast. Novelties in Easter eggs are
constantly introduced from year to year
in the English market. For 1903 they ad-
vertised natural eggs, chocolate eggs, plo-
ver's eggs, wooden eggs with snakes,globes,
skipping ropes, and other toys inside.
Egg Saturday — The Saturday
before Shrove Tuesday. See Easter Eggs.
^S_g Service. — One, where eggs are
contributed for some special purpose, as
when at Biggar, Lanarkshire, eighty dozen
were quite recently collected, and sent to
the children's hospitals in Glasgow and
Edinburgh.
Egg: Shell — To break the egg-shell
after the meat is out, is a relic of super-
stition mentioned in Pliny. Sir Thomas
Browne tells us that the intent of this was
to prevent witchcraft; for lest witches
should draw or prick their names therein,
and veneficiously mischief their persons,
they broke the shell, as Delecampius has
observed. Delrio, in his " Disquisitiones
2o6
NATIONAL FAITHS
Magicse," has a passage on this subject.
Soot says : " Men are preserved from
witchcraft by sprinkling of Holy Water,
receiving consecrated salt ; by candles hal-
lowed on Candlemas Day, and by green
leaves consecrated on Palm Sunday."
Coles tells us that " Matthiolus saith that
Herba paris takes away evill done by
witchcraft, and affirms that he knew it to
be true by experience." In Fletcher's
Women Pleased occurs :
'' The Devil should think of purchasing
that egg-shell
To victual out a witch for th^ Bur-
moothes."
-Stocker, on the line in Per-
sius. Sat. v., 1, 185 :
"Tunc nigri Lemures ovoque pericula
rupto,"
observes: "If an egg broke when
put on the fire, it portended jeo-
pardy to the person or property of
the individual." The Rev. James Lay-
ton informed Mr. Roach Smith that the
East Anglian rustics had a general custom
when an egg was eaten, of thrusting the
spoon through the bottom of the shell, so
that the witches might not sail in it.
But the Romans, according to Pliny, ob-
served a similar usage. C. R. Smith's
Bichhorough, 1850, p. 206.
Elder. — Gerarde, " Herball," ed.
1633, p. 1428, says : " The Arbor Judse is
thought to be that whereon Judas hanged
himself, and not upon the elder tree as it
is vulgarly said." 1 am clear (says Brand)
that the mushrooms or excrescences
of the elder tree, called Auricula Judse in
Latin, and commonly rendered "Jews'
Eares," ought to be translated " Judas'
Eares from the popular superstition
above-mentioned. Coles says: "It"
(Jewes' Eares) "is called in Latine Fungus
Sambucinus and Auricula Judse : some
having supposed the elder tree to be that
whereon Judas hanged himself, and that,
ever since, these mushrooms, like
unto eares, have grown thereon, which
I will not persuade you to believe."
There was an early Italian belief that
the tree was the carob or St. John's
Bread-tree, which is mentioned in St.
Luke, chap. xv. v. 16, and by Pulci in
his Morgante Maggiore. The late Mr.
Dyce was acquainted with a gentleman,
a great traveller, who had seen the tree,
whether the ordinary elder or the Arbor
Judce, is not clear. Mitford's Notes on
Beaumont and Fletcher and Shakespeare,
1856, p. 41.
Lupton, in his fifth book of " Not-
able Things," edit. 1660, p. 132, says:
" Make powder of the flowers of elder,
gathered on Midsummer Day, being
before well dried, and use a gpoonfuU
thereof in a good draught of borage-
water, morning and evening, first and
last, for the space of a month : and it-
will make you seem young a great
while." Blagrave writes : " It is reported
that if you gently strike a horse that can-
not stale, with a stick of this elder, and
bind some of the leaves to his belly, it will
make him stale presently. It is also said,
and some persons of good credit have told
nie, (but I never made any experiment of
it), that if one ride with two little sticks
of elder in his pockets, he shall not fret
nor gaul, let the horse go never so hard."
Supplement to Culpeper's English Physi-
cian, 1674, p. 62. The first of these super-
stitions is again mentioned in Coles's.
"Adam in Eden." In the "Athenian
Oracle" is the following relation: "A
friend of mine being lately upon the road
a horseback, was extremely incommoded
by loss of leather ; which coming to the
knowledge of one of his fellow travellers,
he over-persuaded him to put two elder
sticks in his pocket, which not only eased
him of his pain, but secured the remain-
ing portion of his posteriours, not yet ex-
coriated, throughout the rest of his jour-
ney," 111, 545. Coles says: "It
hath beene credibly reported to me
from severall hands, that if a man
take an elder stick, and cut it on
both sides so that he preserve the joynt,
and put in his pocket when he rides a jour-
ney, he shall never gall." Introduction
to the Knowledge of Plants, 1656, p. 63.
Flecknoe also mentions, in his Diarium,
1656, p. 65: —
" Ho(v alder-stick in pocket carried.
By horseman who on high-way feared
His breech should nere be gall'd or
wearied,
Although he rid on trotting horse.
Or cow, or cowl-staff which was worse.
It had, he said, such vertuous force,
Where Vertue oft, from Judas came
(Who hang'd himself upon the same.
For which, in sooth, he was to blame.)
Or't had some other magick force,
To harden breech, or soften horse,
I leave't to th' learned to discourse."
In the Anatomy of the Elder,
1653, are some particulars in con-
nexion with this part of the subject. "The
common people keep as a great secret in
curing wounds, the leaves of the elder
which they have gathered the last day of
April ; which, to disappoint the charms of
witches, they had affixed to their dores
and windows." There is mentioned an
amulet against the erysipelas, "made of
the elder on which the sunn never shined.
If the piece betwixt the two knots be
hung about the patient's neck, it is much
commended. Some cut it in little pieces,
and sew it in a knot in a piece of a man's
AND POPULAR CUSTOMS.
207
sliirt, which seems superstitious." Two
instances of its success are recorded.
•' There is likewise set down," against the
epilepsia, "a singular amulet made of the
elder growing on a sallow. If in the
month of October, a little before the full
moon, you pluck a twig of the elder, and
cut the cane that is betwixt two of its
knees, or knots, in nine pieces, and these
pieces being bound in a piece of linneu, be
in a thread, so hung about the neck, that
they touch the spoon of the heart, or the
sword-formed cartilage ; and that they
may stay more firmly in that place they
are to be bound thereon with a linnen or
silken roller wrapt about the body, till
the thred break of itself. The thred being
broken and the roller removed, the amulet
is not at all to be touched with bare
hands, but it ought to be taken hold on
by some instrument and buried in a place
that nobody may touch it." "We are told,
" Some hang a cross, made of the elder
and sallow, mutually inwrapping one an-
other about the children's neck," pp. 54,
207, 211. Among other rustic charms may
be mentioned : Curing a lame pig by bor-
ing a little hole in his ear, and
putting a small peg of elder into it.
In the epilogue to Lyly's " Campaspe,"
1584, a passage is found which implies
that elder was given at that time as a
token of disgrace : " Laurell for a garland
and ealder for a disgrace." So again, in
" An Hue and Crio after Cromwell," 1649,
p. 4, we read :
" Cooke, the Recorder, have an elder
tree.
And steel a slip to reward treacherie."
There is a vulgar prejudice that " if boys
be beaten with an elder-stick, it hinders
their growth."
Elephants. — There is a belief
founded on observation, that this quadru-
ped will not only start at the grunt of
the wild pig, but at a lizard or other small
object, from which he may feel a difficulty
in protecting himself. This is constantly
noticed in respect to the specimens which
are brought to Europe, and are discon-
certed by a mouse in the den among the
straw. Charles Gibbon, in his Order of
Equality, 1604, merely mentions that ele-
phants are terrified by the grunting of
pigs. He should have explained that the
pig in question was the tenant of Indian
jungles.
Elf .--The elf was also called urchin or
goblin. The " Urchins' Daunce " is pre-
served in one of Bavenscroft's musical
volumes, and has been republished in Dr.
Bimbault's book of "Songs and Ballads,"
lo51.
Elf-Disease. There appear to have
been two kinds of elf-disease, land-elf
disease, and water-elf disease. 'The symp-
toms and treatment were different. The
nostrums which were prescribed by our
Saxon doctors in each case are described
at length in Mr. Cockayne's " Saxcn,
Leeohdoms." Mr. Cockayne includes a.
'■salve against the elfin race and noctur-
nal goblin visitors, and for the women,
with whom the devil hath carnal com-
merce." The specific is as follows : "Take-
the owe hop plant, wormwood, bishop-
wort, lupin, ashthroat, harewort, vipers
bugloss, heathberry plants, cropleek, gar-
lic, grains of hedgerise, githrise, fennel ;
put these worts into a vessel, set them,
under the altar, sing over them nine
masses, boil them in butter and sheep's
grease, add much holy salt, strain through
a cloth, throw the worts into running
water." If any one was troubled by night
elves, his forehead was to be smeared with
this salve, and also his eyes, and any sore
parts of his body, and he was to be
"censed with incense," and signed fre-
quently with the cross, and then his con-
dition would soon be better. A disease,
consisting of a hardness of the side, was
called in the dark ages of superstition
the elf-cake. In the seventh book of Lup-
ton's "Thousand Notable Things," No.
55, is the following prescription which, it
is said, will help the hardness of the side-
called the elf-cake. "Take the root of
gladen, and make powder thereof, and
give the diseased party half a spoon-ful
thereof to drink in white wine, and let
him eat thereof so much in his pottage at
one time, and it will help him within a
while." A cure for the atove disorder is
in Harl. MS. 2378, f. 47 and 57: "For
the elf-cake." This is of the time of
Henry VI., and the same as that from
Lupton. Camden says: "When any one
in Ireland happens to fall, he springs up
again, and turning round three times to
the right, digs the earth with a sword or
knife, and takes up a turf, because they
say the earth reflects his shadow to him :
(quod illi terram umbram reddere dicunt :
they imagine there is a Spirit in the
earth) ; and if he falls sick within two or
thiee days after, a woman skilled in those
matters is sent to the spot, and there-
says, ' I call thee P. from the east, west,
south, and north, from the groves, woods,
rivers, marshes, fairies white, red, black,
&c.' and, after uttering certain short
prayers, she returns home to the sick per-
son, to see whether it be the distemper
which they call esane, which they suppose
inflicted by the fairies, and whispering
in his ear another short prayer, with the
Pater-noster, puts some burning coals into
a cup of clear water, and forms a better
judgment of the disorder than most phy-
sicians." Britannia, 1789, iii., 668.
Elf -Fire or the ignis fatuus. — "Wred-
eld vocatur Ignis qui ex attritu duorura
-208
NATIONAL FAITHS
Lignorum elicitur, & quia superstitiosis
varie usurpari dicitur." Ihre, " Glossar.
Suio-Goth?' 1769. Comp. Will o' the
Wisp.
Elf-Locks. — A matted lock of hair in
the neck. See the glossary to Kennet's
" Parochial Antiquities," v. Lokys. "His
ihaires are curl'd and full of elves-locks,
:and nitty for want of kembing." He is
.speaking of a " Ruffian, a swash buckler,
■and a braggart." Lodge's "Wits Mise-
rie," 1596, p. 62. So Shakespear, in
"Romeo and Juliet," 1597:
"This is that very Mab,
That plats the manes of horses in the
night,
.And brakes the elf-locks in foul sluttish
hairs,
Which once untangled, much misfor-
tune bodes."
'Warburton thought this superstition had
its origin in the " Plica Polonica." Again,
in " King Lear," Edgar says, " Elf all my
hair in knots." Drayton, in his
^' Poems," 1637, says :
' ' O, that I were but a witch but for her
sake !
Yfaith her Queenship little rest should
take ;
Id scratch that face, that may not feel
the aire,
And knit whole ropes of witch-knots in
her haire.'
Mr. Halliwell, who cites the above pas-
sage in illustration of the word witch-
■'knot, in his " Archaic Dictionary," 1847,
adds, under Elf; "To Elf— To entangle
in knots." In Holland's "Don Zara del
Fogo, a mock romance," 1656, " My guts,
quoth Soto, are contorted like a dragons
tayle, in elf-knots, as if some tripe-wife
had tack't them together for chitterlings."
Elf - Shoti — Fairies were some-
times thought to be mischievously in-
• clined by shooting at cattle with ar-
rows headed with flint-stones. These
were often found, and called elf-
shots. They were simply the stone arrow-
heads used by the aboriginal Irish and by
-the early Scots. They are still occasion-
ally found in different parts of the world,
having been in universal use, before wea-
pons were made of metal. It was thought
that if the part of the animal affected by
the elf-shot was rubbed with the arrow-
head, and was then put into the water
wliich it drank, there was no danger of
fever or other ill-effect. Plot, speaking
of elf -arrows, says: "These they find in
Scotland in much greater plenty, especi-
ally in the prsefectuary of Aberdeen, which,
as the learned Sir Robert Sibbald informs
us, they there called elf-arrows, lamiarum
•sagittas, imagining they drop from the
• clouds, not being to be found upon a dili-
gent search, but now and then by chance
in the high beaten roads. The animal
affected was, in order to a cure, to be
touched with one of these, or made to
drink the water in which one of them
had been dipped." Staffordshire, p. 369.
Allan Ramsay, in his ''Poems," 1721, p.
224, explains elf -shot thus: " Bewitch'd,
shot by fairies. Country people tell odd
tales of this distemper amongst cows.
When elf-shot, the cow falls down sud-
denly dead ; no part of the skin is pierced,
but often a little triangular flat stone is
found near the beast, as they report,
which is called the elf's arrow." Iii an
authoritative Scotish publication of the
18th century, we are told that stone or
flint arrow heads, called elf, or fairy-
stones, used not uncommonly to be found
in various districts, as at Lauder, at
Wick (Caithness), and Fordice (co. Banff).
About 1793, the minister of Wick re-
ported: "Some small stones have been
found which seem to be a species of flint,
about an inch long and half an inch broad,
of a triangular shape, and barbed on each
side. The common people confidently as-
sert that they are fairies' arrows, which
they shoot at cattle, when they instantly
fall down dead, though the hide of the
animal remains quite entire. Some of
these arrows have been found buried a
foot under ground, and are supposed to
have been in ancient times fixed in shafts,
and shot from bows." Again: "Elves,
by their arrows, destroyed, and not seldom
unmercifully, cows and oxen." But now,
it is added: "the elf has withdrawn his
arrow." Stat. Ace. of Scotland, i., 78,
X. 15 ; xxi., 148. The subsequent lines
aie found in Collins :
" There ev'ry herd by sad experience
knows
How, wing'd with fate, their elf-shot
arrows fly.
When the sick ewe her summer food
foregoes.
Or stretch'd on earth the heart-smit
heifers lie."
Odes, p. 10. The author of the "Whitby
Glossary," quoted by Atkinson, tells us
that, "to cure an awf- (or elf-) shotten
animal it must be touched with one of
the shots, and the water administered in
which one of them has been dipped." Mr.
Atkinson adds: "In one district of Jut-
land it is believed that cattle, when elf-
shot, become stiff, and surely die, unless
speedy help is at hand. The quickest
and surest remedy consists in driving
the beast up out of the moss, and firing
a shot over it ; only care must be taken
to fire from the head in the direction of
the tail." Cleveland Glossary, 1868, v.
Elf. The naturalists of the dark ages
owed many obligations to cur fairies, for
AND POPULAR CUSTOMS.
209
whatever they found wonderful and could
not account for, they easily got rid of by
charging to their account.
Elig:ius, St., Eloy, or Loy. —
{December 1). This saint was Bishop
of Noyon, and flourished in the
sixth century. The late Mr. Robert
Bell, in a note to Chaucer's " Freres
Tale," observes: "The 'Book of Homi-
lieSj' in enumerating the different forms
of invoking the Saints, gives as an ex-
ample, ' to the horse, God and Saint Loy
save thee.' " In Chaucer it is a carter
is addressing his horse :
" ' Hayt now,' quod he, ' ther Jhesu
Crist yow blesse.
And al his hondwerk, bothe more and
lesse !
That was wel twight, myn oughne lyard
boy,
I pray God save thy body and Saint
Loy.' "
Chaucer makes his Prioress swear by St.
Eloy :
" Hire gretest othe was but by seint
Eloy."
Lyndsay, in his " Monarke," 1554, says:
' ' Sum makis oilrande to sanct Eloye,
That he thare hors may weill conuoye."
And again Woodes, in the Conflict of Con-
science, 1581, says :
" Sent Loy saue your horse. Sent An-
thony your swyne."
Taylor the Water-poet has an anecdote
of a countryman who was saying his de-
votions before an old image of the saint,
when it fell down, and hurt him severely.
It is in '; Wit and Mirth " 1629. In the
" Booke in Meeter of Robin Conscience"
(circa 1585), one of the interlocutors
swears by St. Loy. We read in the ac-
count of Tottenham High Cross in " The
Ambulator," 1790: " In a brick field, on
the west side of the great road, belonging
to Mr. Charles Saunders, is St. Ley's
Well, which is said to be always full, and
never to riin over : and in a field, oppo-
site the Vicarage House, rises a spring
called ' Bishop's Well,' of which the com-
mon people report many strange cures."
Eligius in his lifetime was moneyer to
Dagobert I. and II., Kings of Paris, and
became after death and canonization
patron of the Goldsmiths and Farriers.
See Hazlitt's supplement to his Coins of
Europe, 1897, v. Paris, and Idem, Re-
mains of the Early Popular Poetry of
England, 1864-6, iii., 236.
Elizabeth's Day, St.— This was
■the 19th November, and had no original
reference to English customs, but to the
natal day of Elizabeth, daughter of Alex-
ander, King of Hungary, who was canon-
ized, and of whom there is a life in Eng-
lish. See Hazlitt's Bibl. Coll., i., 285.
The anniversary was subsequently adopted
as a festival in honour of the accession of
Elizabeth of England on the 17th of the
month.
Elizabeth's, Queen, Acces-
sion.— (St. Hugh's Day, Nov. 17).
From a variety of notices scattered in
different publications, the anniversary of
Queen Elizabeth's Accession appears to
have been constantly observed even within
the 18th century ; and in many of the al-
manacks was noted, certainly as late as
1684, and probably considerably later. In
" The Pleasant Conceits of Old Hobson,"
1607, inserted in "Old English Jest-
Books," there is the following reference
to St. Hugh's Day and its observances :
" Vpon Saint Hewes day being the sev-
enteenth of November, upon which day
the tryumph was holden for Queene Eliza-
beths hapy government, as bonefiers^ ring-
ing of bells, and such like ; but in the
parish where Maister Hobson dwelled, he
being Churchwarden, was no ringing at
all, by reason the steeple was a-meuding
and the bells downe." It appears from
the " Status Scholse Etonensis," 1560,
that the scholars at Eton elected their
Boy on this day, as the members of the col-
lege were accustomed to do on the feast of
St. Nicholas. The author of "A Pro-
testant Memorial for the Seventeenth of
November, being the Inauguration Day
of Queen Elizabeth," 1713, mentions this
as still in observance, and adds : "I say
we have now a new motive to this zeal,
the preservation of our most gracious
queen Anne being to be added to the
vindication of the most gracious queen
Elizabeth."
Elmo's, St., Fire. — See Castor and
Pollux. We hear of the phenomenon oc-
curring to Helen of Troy and to Servius
Tullius, when the future King of Rome
was a boy in the household of Tarquinius
Priscus. Donaldson's Miscellanea Vir-
giliana, 1825, pp. 176-7, where other ex-
amples or allusions are cited from Virgil
and Horace.
Elvish-Marlcecl.— Shakespear has
the expression elvish-marked, on which
Steevens observes: "The common people
in Scotland (as I learn from Kelly's ' Pro-
verbs ') have still an aversion to those
who have any natural defect or redund-
ancy, as thinking them marked out for
mischief." In Ady's Candle in the Dark,
1659, p. 120, we read: "There be also
often found in women with childe, and in
women that do nurse children with their
breasts," and on other occasions, "cer-
tain spots, black and blue, as if they
were pinched or beaten, which some com-
mon ignorant people call fairy-nius,
which, notwithstanding do come from the
210
NATIONAL FAITHS
causes aforesaid : and yet for these have
many ignorant searchers given evidence
against poor innocent people (that is,
accused them of being witches)."
Embalming. — This was a very com-
mon practice in this country in Catholic
times, and remains so abroad to this day.
In one of the most interesting of our
early romances, " The Squyr of Low De-
gre," there is a description of the man-
ner in which the daughter of the King
of Hungary buried and embalmed the
body (as she supposed) of her lover the
squire, but in reality that of the false
steward :
"Into the chamber she dyd him beie;
His bowels soone she dyd out drawe,
And buryed them in goddes lawe.
She sered that body with specery.
With wyrgin waxe and commendry ;
And closed hym in a maser tre.
And set on hym lockes thre.
She put him in a marble stone.
With quaynt gynnes many one,
And set hym at hir beddeshead.
And euery day she kyst that dead."
Hazlitt's Popular Poetry, ii., 49. Some
embalmed remains were discovered at
Bury St. Edmunds in 1772, which, on ex-
amination, were found to be in as per-
fectly sound a condition as an Egyptian
mummy. Even the brain, the colour of
the eyes and hair, the shape of the fea-
tures, every thing, had remained through
hundreds of years inaccessible to decom-
posing influences. Antiq. Repertory,
1808, iii., 331-2. The remains of Napo-
leon I., embalmed in 1821, were found to
be in perfect state in 1840, when the tomb
was opened preparatory to their removal
to France. The Egyptians embalmed
even their cats, and vast numbers of these
mummies have been in modern times con-
verted to common use.
Ember or Imber Days. — The
" Festyvall," speaking of the Quatuor
Tempora, or Ymore Days, now called Em-
ber Days, fol. 41, b., says they were so
called, " bycause that our elder fathers
wolde on these dayes ete no brede but
cakes made under ashes." But in Tarl-
ton's " Newes out of Purgatorie," 1590,
the anonymous author perhaps semi-seri-
ously ascribes the term to a different cause,
"one pope," says he, "sat with a smocke
about his necke, and that was he that
made the imbering weekes, in honor of his
faire and beautifull curtizan, Imbra."
Eng:levvood, or Ingrlewood,
Cumberland.— "At Hesket (in Cum-
berland) yearly on St. Barnabas's Day,
by the highway-side, under a thorn tree,
(according to the very ancient manner of
holding assemblies in the open air), is
kept the court for the whole Forest of
Englewood "— the " Englyssh-wood " of
the ballad of Adam Bel.
Ensham, Oxfordshire. — See
Whitsuntide.
Ephialtes. — The ephialtes, or night-
mare, is called by the common people
witch-riding, and Wytche is the old Eng-
lish name for the complaint. This is, in
fact an old Gothic or Scandinavian super-
stition. The term Ephialtes may be ac-
counted scarcely correct, as it is merely
the traditional name of one of the giants,
who made war against the gods, and was-
slain by Apollo. Marca, whence our night-
mare is derived, was m the Runic theo-
logy a spectre of the night, which seized
men in their sleep, and suddenly deprived
them of speech and motion. A great deal
of curious learning upon the night-mare,
or nacht-mare, as it is called in German,
may be seen in Keysler and in Ihre. Anti-
quitates Selectee Septentrionales, p. 497,
et seqq; Glossarium Suio-Oothicum, ii.,
135. According to Pliny's "Natural His-
tory," the antients believed that a nail
drawn out of a sepulchre, and placed on
the threshold of the bedchamber-door,
would drive away phantoms and visions
which terrified people in the night.
The night-mare is, of course, now
almost universally referred to its
true origin, dyspepsia or indigestion,,
but even now it is easy to account for
the prevalence of the superstition among
a credulous and uneducated people, when
the frightfully painful nature of the
struggle^ during its continuance, and the
astonishingly vivid phantoms conjured up-
before us, are considered. In Scot there
is the following spell against this incubus :
" S. George, S. George, our Ladies
Knight,
He walkt by day, so did he by night,
Until such time as he her found :
He her beat, and he her bound.
Until her troth she to him plight.
He would not come to her that night."
Dyce's Beaumont and Fletcher, vii., 388,
Note.
"Black Jesting Pawn. So make him
my white jennet, while I prance it. After
the Black Knight's litter.
White Pawn. And you'd look then
Just like the Devil striding o'er a night-
mare,
Made of a miller's daughter."
A Game at Chesse, by Thomas Middleton,
1624 ("AVorks," 1840, vol. iv. p. 368).
Comp. Halliwell v. Night-Mare.
There is an account of Johannes Cun-
tius of Pertsch, in Silesia, inserted in the
" Antiquarian Repertory," from Henry
More's Philosophical Writings. This
person was suspected of having sold
one of his sons, and of having made
AND POPULAR CUSTOMS.
a contract with the Devil ; he died
suddenly under painful circumstances :
and the narrative informs us (ii.
321), " He had not been dead a
day or two, but several rumours were
spread in the town, of a spiritus incubus
or ephialtes, in the shape of Cuntius, that
would have forced a woman. But this
ephialtes seems to be different from our
conception of the night-mare.
Epiphany.— See Twelfth Day.
Epping: Forest Stag^-Hunt. —
The " Chelmsford Chronicle " of April 15,
1805, contained a notice to the following
effect: "On Monday last Epping Forest
was enlivened, according to ancient cus-
tom, with the celebrated stag hunt. The
road from Whitechapel to the ' Bald-faced
Stag,' on the Forest, was covered with
Cockney sportsmen, chiefly dressed in the
costume of the chace, viz. scarlet frock,
black jockey cap, new boots, and buckskin
breeches. By ten o'clock the assemblage
of civic hunters, mounted on all sorts and
shapes, could not fall short of 1,200. There
were numberless Dianas also of the chace,
from Rotherhithe, the Minories, &c.,
some in riding habits, mounted on titups,
and others by the sides of their mothers,
in gigs, tax-carts, and other vehicles ap-
propriate to the sports of the field. The
Saffron Waldeu stag-hounds made their
joyful appearance about half after ten,
but without any of the Mellishes or Bosan-
quets, who were more knowing sportsmen
than to risque either themselves, or their
horses, in so desperate a burst ! The
huntsman having capped their half-
crowns, the horn blew just before twelve,
as a signal for the old fat one-eyed stag
(kept for the day) being enlarged from
the cart. He made a bound of several
yards, over the heads of some pedestrians,
at first starting — when such a clatter
commenced, as the days of Nimrod never
knew. Some of the scarlet jackets were
sprawling in the high road a few minutes
after starting — so that a lamentable re-
turn of maimed ! missing ! thrown ! and
thrown-out ! may naturally be supposed."
In the Standard newspaper of April 24,
1670, occurs the subjoined paragraph :
"Lieut. Colonel Palmer, the verderer of
the Forest and judge of the Forest Courts,
attended the King's Oak, High Beach, to
receive any of the Royal Princes, the Lord
Mayor and aldermen of London, and such
of the citizens of London and others from
the vicinity who might see fit to attend
for the sake of exercising their ancient
privilege of hunting a stag in Epping
Forest on Easter Monday. The Hon.
Frederick Petre lent his pack of stag
hounds for the purpose, and a fine deer
was turned out about three o'clock in the
afternoon, in the presence of a very large
assemblage of sporting and peaceable holi-
day folks of all ranks, trades, and ages.
The stag showed much sport, and after a
run of 4.5 minutes was taken upon the
border of Sir Thomas Fowell Buxton's
Park, at Warlies. A strong body of the
Metropolitan Police were upon the ground
at the request of some of the parties who
have made illegal inclosures of portions
of the Forest, in the expectation that
the fences would be thrown down ; but no-
thing of the kind was attempted, or ever
intended, as such encroachments as have
been made in this forest, and which it
may be necessary to throw out, will be
removed in a strictly legal manner by the
forest officers, when the freeholders of the
County of Essex and her Majesty's minis-
ters fulfil the engagements they recently
entered into by the desire of the majority
of the House of Commons, and which
have received the sanction and cordial
approbation of her Most Gracious Majesty
the Queen." And it is also noticed in the
journals for 1875. But in 1883, an an-
nouncement appeared that it was to be
at last discontinued.
Erasmus, St. — There were two
saints of this name. St. Eline, one of
the martyrs of the fourth century, was
also called St. Erasmus ; his day is Nov.
25. The life of the bishop and martyr,
whose day is June 2, was printed by
Julian Notary in 1520. He was sup-
posed to exercise a beneficial influence in
certain diseases, especially the colic.
I'here is a letter from Henry Lord Staf-
ford to Cromwell, then Lord Privy Seal,
about 1539, in which the writer speaks of
the destruction of an image of St. Eras-
mus. He describes it as " an idoU, callid
of ignorant persons Sainct Erasmus."
Ering^o. — See a notice of its sup-
posed aphrodysiao qualities in Nares
Glossary, 1859, in v.
Erra Pater. — See a good account
in Nares, Glossary, 1859, in v.
Errors, Vulgrar or Popular.—
The Schola Salernitana records some curi-
ous fallacies : that rue sprinkled in a house
kills all the fleas ; that, when the young
swallows are blind, the mother, by apply-
ing the plant celendine, can make them
see : that watercresses taken as a bever-
age, or as an ointment, are specifics
against baldness and the itch ; that wil-
low-juice poured into the corn-ear will
kill the blight ; and that the rind of the
tree boiled in vinegar will remove warts ;
and the present catalogue of absurdities
might be enlarged with great ease.
Vaughan informs us, "That the mole
hath no eyes, nor the elephant knees, are
two well known vulgar errors : both
which notwithstanding, by daily and
manifest experience are found to be un-
212
NATIONAL FAITHS
true." Brief Natural History, p. 89,
Comp. Hazlitt's Froverhs, 1882, p. 228,
where deafness is falsely ascribed to the
adder in a popular saying. There is a
vulgar error that the hare is one year a
male and the other a female. That a
wolf if he see a man first, suddenly strikes
him dumb. To the relators this Scaliger
wishes as many blows as at different times
he has seen wolves without losing his
voice. That there is a nation of pigmies,
not above two or three feet high, and that
they solemnly set themselves in battle
array to fight against the cranes. Strabo
thought this a fiction ; but in our age geo-
graphical research has made us acquainted
with nations of warlike dwarfs. A writer
in the "Gentleman's Magazine" for
June, 1771, refutes the following errors ;
asserting "that the Scorpion does not
sting itself when surrounded by fire, and
that its sting is not even venomous."
' ' That the tarantula is not poisonous, and
that music has no particular effects on
persons bitten by it, more than on those
stung by a wasp." "That the lizard
is not friendly to man in particular, much
less does it awaken him on the approach
of a serpent." "That the stroke of the
cramp fish is not occasioned by a muscle."
"That the bite of the spider is
not venomous,, that it is found in
Ireland too plentifully, that it has
no dislike to fixing its web on Irish
oak, and that it has no antipathy
to the toad." " That the porcupine does
not shoot out its quills for annoying his
enemy ; he only sheds them annually, as
other feathered animals do." "That the
jackall, commonly called the lion's pro-
vider, has no connection at all with the
lion," &c. Barrington says, it is sup-
posed to be penal to open a coal mine, or
to kill a crow, within five miles of Lon-
don : as also to shoot with a wind-gun •,
as to the wind-gun, he takes that to arise
from a statute of Henry VII. prohibiting
the use of a cross-bow without a licence ;
but this, I apprehend, refers to statute
6 Hen. VIII. It is also a vulgar error to
suppose that there is a statute which
obliges the owners of asses to crop their
ears, lest the length of them should frigh-
ten the horses which they meet on the
road.
In the "Gentleman's Magazine"
for September, 1734, we have the follow-
ing from Bayle : "There is nothing
strange in errors becoming universal, con-
sidering how little men consult their
reason. What multitudes believe, one
after another, that a man weighs more
fasting than full ; that a sheepskin drum
bursts at the beat of a wolfskin drum ;
that young vipers destroy the old females
when they come to the birth, (of which
Scaliger from his own experience asserted
the falsehood) and strike the male dead
at the instant of their conception, with
many other truths of equal validity?" To
these vulgar errors, adds Barrington, Ob-
servations on the Statutes, p. 474, may
be added perhaps the notion, that a
woman's marrying a man under the gal-
lows, will save him from the execution.
This probably arose from a wife having
brought an appeal against the murderer
of her husband ; who afterwards, repent-
ing the prosecution of her lover, not only
forgave the offence, but was willing to
marry the appellee. In the case of
Margaret Clark, executed for firing her
master's house in Southwark, 1680, it is
said, at her execution, "there was a fel-
low who designed to marry her under the
gallows (according to the antient laudable
custome) but she being in hopes of a re-
prieve, seemed unwilling, but when the
rope was about her neck, she cryed she
was willing, and then the fellow's friends
dissuaded him from marrying her; and
so she lost her husband and her life to-
gether." But among some savage tribes
a woman may save a person of the other
sex, who has been taken prisoner, from a
cruel death by demanding him in mar-
riage. Captain Marryat has introduced
this incident into one of his novels.
I may likewise add to these that any one
may be put into the Crown office for no
cause whatsoever, or the most trifling in-
jury. It is a legal fiction rather than an
error to describe those born or drowned
at sea as parishioners of Stepney. Other
vulgar errors are, that the old statutes
have prohibited the planting of vineyards
or the use of sawing mills, relating to
which I cannot find any statute : they are
however established in Scotland, to the
very great advantage both of the proprie-
tor and the country. One of Mr. Brand's
correspondents sent him a notice of two
other vulgar errors, viz. : When a man
designs to marry a woman who is in debt,
if he take her from the hands of the
priest, clothed only in her shift, it is sup-
posed that he will not be liable to her
engagements. The second is that there
was no land tax before the reign of Wil-
liam the Third. Barrington supposes
that an exemption granted to surgeons
from serving on juries is the foundation
of the vulgar error that a surgeon or but-
cher (from the barbarity of their business)
may be challenged as jurors. Observa-
tions on the Statutes, 475. This is still
a prevailing notion ; and it may perhaps
hardly be out of place to add that it is
no vulgar error, but a matter of estab-
lished and recognised usage, that no but-
cher, attorney, or (I think) brewer shall
be placed on the commission of the peace.
AND POPULAR CUSTOMS.
213
The Lord Chancellor sends a notice to this
effect to any new borough, which has to
forward for his approval the list of can-
didates.
Ethelberg:, St., or Alburn's
Day. — (October 11). Fosbrooke men-
tions, amidst the annual store of provision
at Barking Nunnery, " wheat and milk
for Frimite upon St. Alburg's Day."
Ethelreda, St., otherwise St. Au-
drey, or Auldrey, whence it is alleged that
we get the word tawdry, because at the
Saint's T'air held at various places, Ely
included, on the 17th October, a great
deal of cheap finery was offered for sale.
'J'his holy lady is said to have died from
a swelling in her throat occasioned by the
divine anger at her vanity, when young,
in wearing fine necklaces ; but the story
also goes, that she was on religious
grounds peculiarly abstemious in her use
of water tor washing purposes.
Eton School. — At Eton College,
in place of a boy-bishop and his crozier,
they introduced a captain and an ensign,
replacing the religious by a sort of mili-
tary element, and the chieftain of the
band conducted his followers to a scene
of action in the open air, where no con-
secrated walls were in danger of being
profaned, and where the gay striplings
could at least exhibit their wonted plea-
santries with more propriety of character.
The exacting of money from the specta-
tors and p.assengers, for the use of the
principal, remained much the same, but, it
seems, no evidence has been transmitted
whether the deacons then, as the salt-
bearers did afterwards, made an offer of
a little salt in return when they demanded
the annual subsidy. I have been so fortu-
nate, however, as to discover, in some
degree, a similar use of salt, that is, an
emblematical one ; among the scholars of
a foreign university, at the well-known
ceremony of Deposition, in a publica-
tion dated at Strasburg in Alsace,
so late as a.d. 1666. The considera-
tion of every other emblem used on
the above occasion, and explained in
that work, being foreign to my pur-
pose, I shall confine myself to that
of the salt alone, which one of the heads
of the college explains thus to the young
academicians : "With regard to the cere-
mony of salt," says the writer of the ac-
count of the Strasburg " Depositio,"
" the sentiments and opinions both of
divines and phliosophers concur in mak-
ing salt the emblem of wisdom or learn-
ing ; and that, not only on account of
what it is composed of, but also with re-
spect to the several uses to which it is
applied. As to its component parts, as
it consists of the purest matter, so ought
wisdom to be pure, sound^ immaculate,
and incorruptible : and similar to the
effects which salt produces upon bodies,
ought to be those of wisdom and learning
upon the mind." There are twenty
plates illustrating the several stages
of the Depositio. The last represents
the giving of the salt, which a per-
son IS holding on a plate in his left
hand, and with his right hand about to
put a pinch of it upon the tongue of each
Beanus or Freshman. A glass holding
wine (I suppose), is standing near him.
Underneath is the following couplet,
which is much to our purpose ; for even
the use of wine was not altogether un-
known in our Montem procession at
Eton:
" Sal Sophias gustate, bibatis vinaque
Issta,
Augeat immensus vos in utrisque
Deus !"
In another part of the oration he
tells them, " This rite of salt is a
pledge or earnest which you give that
you will most strenuously apply yourselves
to the study of good arts, and as earn-
estly devote yourselves to the several
duties of your vocation." How obvious is
it then to make the same application of
the use of salt in the old ceremony at
Eton ! Here, too, is said to have been
formerly one of the pleasantries of the
salt-bearers to fill any boorish looking
countryman's mouth with it, if, after he
has given them a trifle, he asked for any-
thing in return, to the no small enter-
tainment of the spectators.
I should conjecture that Salt Hill
was the central place where anciently
all the festivities used on this occa-
sion were annually displayed, and
here only, it should seem, the salt
was originally distributed, from which
circumstance it has undoubtedly had
its name. See the "Status Scholas
Etonensis," 1560, Mense Januarii. I
have heard it asserted, but find no
foundation of the fact, that in the
papal times there was an exclusive grant
to Eton College, from the Pope, to sell
consecrated salt for making holy water.
In a letter from John Byrom to John
Aubrey, 1693, the writer informs his cor-
respondent that he had heard of the col-
lege holding certain lands by the custom
of salting. He thought that the practice
was to be traced to the Scriptural quota-
tion : "Ye are the salt of the earth,"
and to the idea of purification. Aubrey's
Letters, &c., 1813, ii., 168. The custom
of having a procession of the scholars can
be clearly proved as far back as the reign
of Elizabeth, who, when she visited this
College, desired to see an nccount of all
214
NATIONAL FAITHS
the antient ceremonies observed there
from its foundation to that period, in the
number of which it appears that an
annual procession of the scholars was one,
and that at such times verses were re-
peated, and sums of money were gathered
tiom the public for a dinner, &c., to
which fund was added the small pittances
extorted from the boys who were recently
admitted, by those of a longer standing."
Mr. Cambridge, an old Etonian, informed
Mr. Brand, August 9th, 1794, that, in
his time, the salt-bearers and scouts car-
ried, each of them, salt in a handkerchief,
and made every person take a pinch out
of it before they gave their contributions.
In Huggett's MSS. Collections for the
History ot Windsor and Eton College is
the following account of " Ad Montem " :
"The present manner is widely diflterent
from the simplicity of its first institution.
Now the Sales Epigrammatum are
changed into the Sal purum ; and it is a
play-day without exercise. Here is a
procession of the school quite in the mili-
tary way. The scholars of the superior
classes dress in the proper regimentals of
captain, lieutenant, &o., which they bor-
row or hire from London on the occasion.
The procession is likewise in the military
order, with drums, trumpets, &c. They
then march three times round the school-
yard, and from thence to Salt Hill, on
which one of the scholars, dress'd in black
and with a band, as chaplain, reads cer-
tain prayers : after which a dinner
dressed in the College kitchen is pro-
vided by the captain for his guests at the
inn there ; the rest getting a dinner for
themselves at the other houses for enter-
tainment. But long before the proces-
sion begins, two of the scholars called
salt-bearers, dressed in white, with a
handkerchief of salt in their hands, and
attended each with some sturdy young
fellow hired for the occasion, go round
the College, and through the town, and
from thence up into the high road, and
offering salt to all, but scarce leaving it
to their choice whether they will give or
not : for money they will have, if possible,
and that even from servants. The fifth
and sixth forms dine with the captain.
The noblemen usually do, and many other
scholars whose friends are willing to be
at the expence. The price of the dinner
to each is 10s. 6d. and 2s. 6d. more for
salt-money. Every scholar gives a shil-
ling for salt, the noblemen more. At this
time also they gather the recent money,
which is ... . fiom every scholar that
has been entered within the year. Din-
ner being over, they march back in the
order as before into the school yard, and
with the third round the ceremony is
concluded. The motto on the ensign
colours is, "Pro More et Monte.' Every
scholar, who is no officer, marches with a
long pole, focii or two and two. At the
same time and place the head-master of
the school makes a dinner at his own ex-
pence for his acquaintance, assistants, &c.
Of late years the captain has cleared,
after all expences are paid, upwards of
£100. The Montem day used to be fixed
for the first Tuesday in Hilary Term,
which begins January 23rd. In the year
1759, the day was altered to Tuesday in
the Whitsun week (which was then June
5th) ; the Whitsun holidays having a few
years before been altered from five weeks
holiday at election. This procession to
Montem is every third year, and some-
times oftener." In one of the "Public
Advertisers,"' in 1778, is the oldest
printed account of the ceremony I have
been able to find. It was then biennial :
On Tuesday, being Whit Tuesday, the
gentlemen of Eton School went, as usual,
in military procession to Salt Hill. This
custom of walking to the Hill returns
every second year, and generally collects
together a great deal of company of all
ranks. The King and Queen, in their
phaeton, met the procession at Arbor-hill,
in Slough-road. When they halted,
the flag was flourished by the ensign.
The boys went, according to custom,
round the mill, &c. The parson and
clnrk were then called, and there these
temporary ecclesiastioks went through the
usual Latin service, which was not inter-
rupted, though delayed for some time by
the laughter that was excited by the an-
tiquated appearance of the clerk, who had
dressed himself according to the ion of
1745j and acted his part with as minute a
consistency as he had dressed the charac-
ter. The procession began at half-
past twelve from Eton. The collection
was an extraordinary good one, as their
Majesties gave, each of them, fifty guin-
eas." Warton has preserved the form of
the acquittance given by a Boy-bishop
to the receiver of his subsidy, then
amounting to the considerable sum of £3
15s. Id. ob. The sum collected at the
Montem on Whit-Tuesday, 1790, was full
£500. This sum went to the captain, who
was the senior of the collegers at the time
of the ceremony. The motto for that
year was " Pro More et Monte." Their
majesties presented each a purse of fifty
guineas. The fancy dresses of the salt
bearers and their deputies, who were
called scouts, were usually of different
coloured silks, and very expensive. For-
merly the dresses used in this procession
were obtained from the theatres. In the
" Gentleman's Magazine " for June, 1793,
is the following account of the Montem
procession for that year: — "On Whit-
AND POPULAR CUSTOMS.
215
Tuesday, according to triennial custom,
the procession of the young gentlemen
€duciited at Eton-Scliool to Salt Hill took
place. About eleven, the gentlemen as-
sembled in the school-yard, and were
soon after properly arranged in the pro-
•cessiou, according to their rank in the
school. Their Majesties, with the Prince
of Wales, Princesses Koyal, Augusta,
Elizabeth, and Amelia, the Duchess of
York, and Prince William of Gloucester,
.arrived at the College about twelve, and
took their station in the stable-yard. The
joung gentlemen marched twice round the
school yard, and then went, in true mili-
tary parade, with music playing, drums
beating, and colours flying, into the stable
jard, where they passed the royal family,
.the ensign having tirst flourished the flag,
by way of salute to their Majesties. The
procession then moved on, through the
playing fields, to Salt Hill, where they
were again received by the royal family ;
when, after again marching by, and salut-
ing them, the young gentlemen paraded
to dinner. To the honour of Eton, the
number of gentlemen who marched in the
procession amounted to 500. The collec-
tion for the benefit of the captain far ex-
ceeded all former ones ; the sum spoken
of amounts to near £1,000. The motto on
the flag, and on the tickets distributed on
the occasion, was " Mos pro Lege." Their
Majesties, the Prince of Wales, Princesses
and Duchess of York, made their dona-
tions to the salt-bearers. In the evening
the gentlemen returned, in proper mili-
tary uniform, to Eton ; and afterwards
the salt-bearers and scouts appeared on the
terrace in their dresses, and were particu-
larly noticed by their Majesties."
" When boys at Eton, once a year
In military pomp appear ;
He who just trembled at the rod,
Treads it a hero, talks a god,
And in an instant can create
A dozen officers of state.
His little legion all assail.
Arrest without release or bail ;
Bach passing traveller must halt,
Must pay the tax, and eat the salt.
You don't love salt, you say; and
storm —
Look o' these staves, sir — and con-
form."
— The Tunhridge Miscellany, 1712. A
long article on the Montem at Eton will
be found in "Notes and Queries" for
November 9, 1867. The custom was abo-
lished in 1876. It appears from the
'■ Status ScholsB Etonensis," 1560, that
the Eton Scholars used to act plays in
the Christmas holidays. St. Nicholas
Day continued in Mr. Brand's time to
he a gaudy-day in Eton College; and
though the Montem was then generally
kept on Whit Tuesday, yet it is certain-
that it was formerly kept in the winter
time, a little before the Christmas holi-
days, as a person of high rank, who had
been a scholar there, told Brand ; or, as
others informed him, in February. Dr.
Davies, one of the provosts, remembered
when they used to cut a passage through
the snow from Eton to the hill called Salt
Hill, upon which, after the procession had
arrived there, the chaplain with his clerk
used to read prayers ; upon the conclusion
of which it was customary for the chap-
lain to kick his clerk down the hill. It is
said that the first time Queen Charlotte
was present at this ceremony, she thought
this sort of sport so very irreligious, and
expressed her royal dissatisfaction at it
so much, that the kicking part of the
service was very properly laid aside. It
is observable that in Latin verses in
the " Mus^ Etonenses," 1755, pp. 62 and
113, to both of which " Pro More et
Monte " is the motto, the season is de-
scribed to be winter.
It is also a practice at Eton School
which, unlike the Montem, is still
kept up, to present each new head
master by the hand of the captain, upon
his entry into office, that is, at the first
eleven o'clock school^ over which he pre-
sides, with a birch tied up with blue rib-
bons. On this occasion the captain makes
a short address, and the master is ex-
pected to reply, deprecating the necessity
of chastisement, and hoping the present
state of mutual confidence may remain
unaltered. The Barring-out ceremony,
already described at length under Broni-
field, was long used here. The boys used
on the day of the Circumcision, in former
times, to play for little New Year's gifts
before and after supper : and they had a
custom that day, for good luck's sake, of
making verses, and sending them to the
Provost, Masters, &c., as also of pre-
senting them to each other. " Status
Scholse Etonensis," a.d. 1560, MS. Brit.
Mus. Donat. 4843, fol. 423. It was the
custom on Shrove Monday for the scho-
lars to write verses either in praise or dis-
praise of Father Bacchus : poets being
considered as immediately under his pro-
tection. He was therefore sung on this
occasion in all kinds of metres, and the
verses of the boys iif the seventh and sixth
and some of the fifth forms, were affixed
to the inner doors of the College. Verses
are still written and put up on this day ;
but I believe the young poets are no longer
confined to the subject of writing eulogi-
ums on the god of wine. It still however
retains the name of the Bacchus. "Status
Scholse Etonensis," fol. 423. On Shrove
Tuesday the boys were allowed to play
2l6
NATIONAL FAITHS
from eight o'clock for the whole day;
and mention occurs in the work so often
cited of the cook coming and fastenina; a
pancake to a crow, which the young crows
are calling upon, near it, at the school-
door. The crows generally have hatched
their young at this season.
In 1560, on Ash Wednesday, it was the
custom of the scholars to choose them-
selves confessors out of the masters or
chaplains, to whom they were to confess
their sins. Status Scholoe Etonensis, fol.
425. It is stated that, on the day
of St. Philip and St. James, if it
be fair weather, and the Master, grants
leave, those boys who choose it may
rise at four o'clock to gather May
branches, if they can do it without
wetting their feet : and that on that day
they adorn the windows of the bed-cham-
ber with green leaves, and the houses are
perfumed with fragrant herbs. The boys
of the School had anciently their bonfires
on the east side of the Church, on St.
Peter's Day, and at midsummer on St.
John's Day. After morning prayers, also,
they used to sing three antiphones in the
church, and their beds they decorated
with prints and verses descriptive of
events in the life of the saint and his pre-
decessors. Status ScholcB Etonensis, 1560.
It seems from the same authority that in
September, " on a certain day," most
probably the fourteenth, the boys were
to have a play-day, in order to go out
and gather nuts, with a portion of which,
when they returned, they were to make
presents to the different masters. It is
ordered, however, that before this leave
be granted them, they should write verses
on the fruitfulness of autumn, the deadly
colds, &c., of advancing winter. There is
on St. David's Day (March 1) an annual
procession of boats. This year (1903) the
day falling on a Sunday, the ceremony
was observed on the 28th February. There
were nine 8-oars and one 10-oars, and
each had its own colours.
"It was an ancient custom," says
Huggett, "for the butcher of the
College to give on the election Sat-
urday a ram to be hunted by the
scholars ; but by reason (as I have
heard) of the ram crossing the Thames,
and running through Windsor market-
place with the scholars after it, where
some mischief was done, as also by long
courses in that hot season, the health of
some of the scholars being thereby thought
endangered, about thirty years ago the
ram was ham-strung, and, after the
speech, was with clubs knocked on the
head in the stable-yard. But, this carry-
ing a show of barbarity in it, the custom
was entirely left off in the election of
1747 ; but the ram, as usual, is served
up in pasties at the high table. Browne
Willis would derive this custom from what
is (or was) used in the manor of East
Wrotham, Norfolk (the rectory and, I be-
lieve, the manor of which belongs to this
College) where the lord of the manor after
the harvest gave half an acre of barley
and a ram to the tenants thereof. Th»
which ram, if they caught it, was their own,
if not, it was for the lord again." Haz-
litt's Blount, 1874, p. 382. In the "Gentle-
man's Magazine " tor August, 1731, is the
following: "Monday, August 2, was the
election at Eton College, when the scho-
lars, according to custom, hunted a ram,
by which the Provost and Fellows hold a
manor." Even in Beckwith's time, how-
ever, this usage had been given up. Edit,
of Blount, 1815, p. 495; Carlisle's En^
dowed Grammar Schools, 1818.
Even or Odd? i.q.. Odd or Even? a
game of chance mentioned in the dedica-
tion by the anonymous writer to Mr. Wil-
liam Lilly, of " Pantagruel's Prognostica-
tion," about 1645. He classed it with
Handy-dandy. It was played by the boy»
in ancient Greece.
Evil Eye. — ^The following passage is
cited from one of Bacon's works. It seems
some have been so curious as to note that
the times when the stroke, or percussion
of an envious eye does most hurt, are par-
ticularly when the party envied is beheld
in glory and triumph." Minor Morals,
i., 124. Lupton says : " The eyes be not
only instruments of enchantment, but also
the voice and evil tongues of certain per-
sons ; for there are found in Africk, as
Gellius saith, families of men, that, if
they chance exceedingly to praise fair
trees, pure seeds, goodly children, excel-
lent horses, fair and well-liking cattle,
soon after they will wither and pine away,
and so dye. No cause or hurt known of
their withering or death. Thereupon the
custome came, that, when any do praise
any thing, that we should say, God olesse
it or keepe it. Arist. in Prob. by the re-
port of Mizaldus." Notable Things, ed.
1660, p. 201. In the 18th century, if not
now, tne evil eye was an article of general
faith in Scotland. In 1795, however, the
minister of Monzie, co. Perth, reported :
' ' The power of an evil eye is still believed,
although the faith of the people in witch-
craft is much enfeebled." It appears
that the people of Stirlingshire then,
still clang to some of their old pre-'
judices. A writer says: "The dregs
of superstition are still to be found.
The less informed suspect something like,,
witchcraft about poor old women, and are
afraid of their evil eye among the cattle.
If a cow is suddenly taken ill, it is ascribed
to some extraordinary cause. If a person
when called to see one does not say ' I wish -
AND POPULAR CUSTOMS.
217
her luck,' there would be a suspicion he
had some bad design." Stat. Ace. of Scot-
land, xiv., 526. I'inkerton acquaints us
that " Cattle are subject to be injured by
what is called an evil eye, for some per-
sons are supposed to have naturally a
blasting power in their eyes with which
they injure whatever offends, or is hope-
lessly desired by them. Witches and war-
locks are also much disposed to wreak
their malignity on cattle." Heron's
Journey, ii., 223. Martin says : —
"All these (Western) Islanders, and
several thousands of the neighbouring
Continent, are of opinion that some par-
ticular persons have an evil eye, which
affects children and cattle. This, they
say, occasions frequent mischances, and
Sometimes death." Description of the
Western Islands of Scotland, p. 123. The
same author, speaking in the last cen-
tury of the Isle of Harris, says: "There
is a variety of nuts, called molluska beans,
some of which are used as amulets against
witchcraft or an evil eye, particularly the
white one : and upon this account they
are wore about children's necks, and if
any evil is intended to them, they say the
nut changes into a black colour. That
they did change colour I found true by
my own observation, but cannot be posi-
tive as to the cause of it. Malcolm Camp-
bell, steward of Harris, told me that
some weeks before my arrival there, all
his cows gave blood instead of milk for
several days together : one of the neigh-
bours told his wife that this must be
witchcraft, and it would be easy to re-
move it, if she would but take the white
nut, called the Virgin Mary's nut,
and lay it in the pail into which she
was to milk the cows. This advice she
presently followed, and having milked one
cow into the pail with the nut in it, the
milk was all blood, and the nut changed
its colour into dark brown. She used the
nut again, and all the cows gave pure
good milk, which they ascribe to the vir-
tue of the nut. This very nut Mr. Camp-
bell presented me with, and I still keep it
by me." In going once to visit the re-
mains of Brinkburne Abbey in Northum-
berland, Brand himself found a reputed
witch in a lonely cottage by the side of a
wood, where the parish had placed her to
save expenses, and keep her out of the
way. On enquiry at a neighbouring farm
house, he was told, though he was a long
while before he could elicit anything from
the inhabitants in it concerning her, that
every body was afraid of her cat, and that
she herself was thought to have an evil
eye, and that it was accounted dangerous
to meet her in a morning "black-fasting."
Volney, in his "Travels in Egypt and
Syria," vol. i. p. 246, says: "The ignor-
ant mothers of many of the modern Egyp-
tians, whose hollow eyes, pale faces, swoln
bellies, and meagre extremities make
them seem as if they had not long tO'
live, believe this to be the effect of the
evil eye of some envious person, who has
bewitched them ; and this ancient preju-
dice is still general in Turkey." " No-
thing," says Mr. Dallaway, in his "Ac-
count of Constantinople," 1797, p. 391,
" can exceed the superstition of the Turks
respecting the evil eye of an enemy or in-
fidel. Passages from the Koran are
painted on the outside of the houses,
globes of glass are suspended from the
ceilings, and a part of the superfluous
capaiison of their horses is designed to
attract attention, and divert a sinister
influence." That this superstition was
known to the Romans we have the autho-
rity of Virgil :
" Nescio quis teneros oculus mihi fas-
cinat agnos."
Eel. iii. Comp. Spitting.
Evil May Da.y. — What is known as
Evil May-day was an insurrection of the
apprentices of London in 1517. It is de-
scribed sufficiently at large in the chro-
nicles. Johnson, in his " Crowne-6ar-
land of Goulden Roses," 1659, has the
" Story of 111 May-day in the time of
King Henry VIII., and why it was so
called, and how Queen Katherine begged
the lives of two thousand London 'pren-
tices. To the tune of ' Essex's Last Good
night.' " But the Queen does not seem
to have been present on the occasion, and
it was Wolsey, who interceded, not for
2,000, but for 400, apprentices brought be-
fore the King barefoot, with halters round
their necks. A sedition of a very similar
character occurred in 1586, and is re-
ferred to in a letter from Fleetwood, Re-
corder of London, to the Lord Treasurer
Burleigh. But in one from the Venetian
Resident in London, Sebastian Giusti-
nian, to his Government, dated from
Westminster, Sept. 26, 1517, it appears-
that a second conspiracy had been ar-
ranged for Michaelmas Eve, to murder all
strangers, and sack their houses, while the
King and Wolsey were out of town. Three
of the ringleaders were arrested, and
3,000 householders and public function-
aries were under arms for the protection
of life and property. Nothing farther
seems to have occurred. — Four Years of
the Court of Henry VIII., edited by R.
Brown, ii., 130. These movements indi-
cate the growth of the foreign or alien ele-
ment ill the commercial life of London.
Exequies. — See Funeral Customs.
Exhibition. — A term now limited to
academical instruction and to men study-
ing at the Universities. But it was form-
erly understood of fees payable for the'
:2l8
NATIONAL FAITHS
education of children at home or other-
wise. In a letter, 26th November, 1501,
to Sir Robert Plumpton, the writer states
lin reference to a payment made by her :
"What parte, or how much thereof, my
sayd nevue, Germayne, hath sent to your
mastership, I am ignorant, saving that he
shewed me that he sendeth you but xli.
towards the exhibicions of my nese, his
wyfe." The latter, though described as
married, was probably betrothed only, and
resident under the paternal roof. Plump-
ton Correspondence, 1839, p. 163.
Exorcism. — The following spell is
from Herrick : •
" Holy Water come and bring;
Cast in salt, for seasoning ;
,Set the brush for sprinkling :
.Sacred spittle bring ye hither ;
Meale and it now mix together ;
And a little oyle to either :
Give the tapers here their light;
Ring the saints-bell to affright
Far from hence the evill sprite."
Adamson, in his "Muses' Threnodie,"
1638, (repr. 1774, p. 213) observes : "Many
are the instances, even to this day, of
oharms practised among the vulgar, es-
pecially in the Highlands, attended with
forms of prayer. In the Miscellaneous
MS., written by Baillie Dundee, among
several medicinal receipts, I find an
exorcism against all kinds of worms
in the body, in the name of the
Father, Son, and Holy Ghost, to be re-
peated three mornings, as a certain
remedy. The poor women who were pro-
secuted for witchcraft, administered herbs
and exorcized their patients." Upon the
subject of exorcising, the following books
may be consulted with advantage : " Fus-
itis Dsemonum, cui adjicitur Flagellum
Dsemonum," 1608, (a prohibited book
among the Roman Catholics) ; and Poli-
dorus " Practica Exorcistarum ad Dse-
mones expellendum," 1606. From this
last Bourne's form has been taken. Comp.
Charms and Sorcery.
Eye.— In the third idyll of Theocritus,
paraphrased by Thomas Bradshawe under
•the title of the " Shepherd's Starre,"
1591, Corydon says: "But my right eye
watreth, 'tis a signe of somewhat, do I
Bee her yet?" In Creech's later version
the same passage runs :
" My right eye itches, and shall I see
My love?"
The watering or itching was sometimes
treated as a lucky omen, sometimes the
reverse. Compare Ear Omens.
Eye, Black's your. — There is a
vulgar saying in the North, and probably
in many other parts of England, "No
one can say black is your eye. In Wan-
ley's " Vox Dei," 1658, p. 85, the author,
speaking of St. Paul having said that
he was teaching the righteousness which
is in the law blameless, observes upon it,
" No man could say (as the proverb hath
it) black was his eye " ; meaning that no-
body can justly speak ill of you. In his
"Discovery," 1584, says Reginald Scot:
" Many writers agree with Virgil and
Theocritus in the effect of bewitching
eyes, affirming that in Scythia there are
women called Bithiae, having two balls, or
rather blacks, in the apples of their eyes.
These, forsooth, with tneir angry looks do
bewitch and hurt, not only young lambs,
but young children." The phrase occurs,
however, in Parrot's " Mastive or Young
Whelpe of the old Dog," 1615. One of
the epigrams is as follows :
"Doll, in disdaine, doth from her
hoeles defie ;
The best that breathes shall tell her
black's her eye :
And that it's true she speaks, who can
say nay?
When none that lookes on't but will
sweare 'tis gray."
Fabulous Creatures of the
Middle Ages. — In the Archoeological
Allium, 1845, pp. 174-86, will be found a
valuable description of many of these fan-
ciful objects of dread to our ancestors,
some doubtless realities under written de-
scriptions or pictorial forms, which do not
enable us to identify them. Such was
the attercop, a poisonous spider, perhajjs
a sort of tarantula, concerning which is
an anecdote of the fourteenth century,
connected with Shrewsbury and the
magical properties of St. Winifred's Well,
and which collateralljS' illustrates the evo-
lution from reptiles into birds, as the ac-
companying cut from a Saxon herbal may
shew; the white bird, called caladrius,
Attekcop.
which haunted the halls of kings and
princes, and if any sick person was going
to die, averted its head from him, but if
he was about to recover, looked him in the
face ; the serra or serrc, with the head of
a lion and the tail of a fish, with wings,
which could stay a ship, so long as it could
remain in the air ; and the medisEval sy-
ren, which followed the type of the an-
cient myth. Some of these early
AND POPULAR CUSTOMS.
219
^superstitions have been extinguished by
tho progress of scientific knowledge, even
the Delief in the disastrous consequenceB
attendant on the slaughter of the alba-
tross, which forms the plot of Coleridge's
crude Rime of the Ancient Mariner.
•Comp. Remora and Unicorn.
Face -Cloth. — The face -cloth is
of great antiquity. Strutt tells us that
" after the closing of the eyes, &o., a linen
cloth was put over the face of the de-
■ceased. Thus we are told that Henry the
Fourth, in his last illness, seeming to be
dead, his Chamberlain covered his face
with a linen cloth." Stafford says: "I
am so great an enemie to ceremonies, as
that I would onelie wish to have that one
■ceremonie at my buriall, which I had at
my birth; I mean, swadling: and yet I
lam indifferent for that too."
Facer, — Allan Ramsay mentions a
set of drinkers called Facers, who, he
says, "were a club of fair drinkers who
inclined rather to spend a shilling on ale
than twopence for meat. They had their
name from a rule tliey observed of oblig-
ing themselves to throw all they left in
ths cup in their own faces : Wherefore, to
save their face and their cloaths, they
prudently sucked the liquor clean out."
Fain Play. — See St. Nicholas's Day
and Touch.
Fairies. — In the " British Apollo,"
1708, No. I. supernumerary for April, we
are told : " The opinion of fairies has been
asserted by Pliny and several historians,
and Aristotle himself gave some counten-
ance to it, whose words are these :
Eo-i Se b TOTTof &c., i.e. Hie Locus est
quem incolunt Pygmei, non est Fabula,
sed pusillum Genus ut aiunt : wherein
Aristotle plays the sophist. For though
by ' non est Fabula ' he seems at first to
-confirm it, yet coming in at last with his
' ut aiunt,' he shakes the belief he had
before put upon it. Our Society, there-
fore, are of opinion, that Homer was the
first author of this conceit, who often used
similies, as well to delight the ear as to
illustrate his matter : and in his third
Iliad compares the Trojane to manes,
when they descend against fairies. So
that, that which was only a pleasant fic-
tion in the fountain, became a solemn
story in the stream, and current still
among us." Bishop Percy tells us that,
on the assurance of a learned friend in
Wales, the existence of fairies is alluded
to by the most ancient British bards,
among whom their commonest name was
that of the spirits of the mountains. Be-
Mques, iii., 207. " It will afford enter-
tainment," says he, " to a contemplative
mind to trace these whimsical opinions
;up to their origin. Whoever con-
siders how early, how extensively, and
how uniformly they have prevailed
in these nations, will not readily
assent to the hypothesis of those
who fetch them from the East so late as
the time of the Croisades. Whereas it is
well known that our Saxon ancestors, long
before they left their German forests, be-
lieved the existence of a kind of diminu-
tive Demons, or middle species between
men and spirits, whom they called Duer-
gar or dwarfs, and to whom they attri-
buted many wonderful performances far
exceeding human art." " I made strict
inquiries" (Brand says) " after the fairies
in the uncultivated wilds of Northumber-
land, but even there I could only meet
with a man who said that he had seen one
that had seen fairies. Truth is hard to
come at in most cases. None, I believe,
ever came nearer to it in this than I have
done." Chaucer is very facetious con-
cerning them in his " Canterbury Tales,"
where he puts his creed of fairy mytho-
logy into the mouth of the Wife of Bath :
" In olde dayes of the kyng Arthour
Of which that Britouns speken gret
honour.
All was this lond fulfilled of fayrie ;
The elf-queen with hir joly compaignie,
Daunced ful oft in many a grene mede,
This was the old oppynyoun as I rede.
I spoke of many hundrid yeres ago,
But now can no man see noon elves mo.
For now the grete charite and prayeres
Of lymytours and other holy freres,
That sechen every lond and every
streme.
As thick as metis in the sonne-beme.
That makith that there ben no fayeries
For ther as wont was to walken an elf,
Ther walkith noon but the lymytour
himself.
As he goth in his lymytatioun,
Wommen may now go safely up and
doun,
In every busscli, and under every tre.
There is none other incubus but he," &c.
The genius of Shakespear converting
whatever it handled into gold, has been
singularly happy in its display of the
fairy mythology. I know not whether
anything can be imagined to go beyond
the flights of his imagination on the sub-
ject ; and it seems to realize all that has
been fabled of magic, when he exerts his
creative fancy in giving to
"These airy nothings,
A local habitation and a name."
That accomplished antiquary, the Rev.
Joseph Hunter, long since drew attention
to the work of Leo AUatius on certain
Greek superstitions of modern times.
220
NATIONAL FAITHS
printed in 1645, as illustrating the fairy
mythology of A Midsummer Night's
Dream, and he remarks that at that
date at all events the Greeks were
as familiar as ourselves with all these
legends and fancies, and that Bobin
Goodfellow or Puck was invested with
the same attributes as he is held
to possess here. New Illustrations of
Hhahespear, 1845, i., 286. An amusing
scene is introduced into the "Merry
AVives of Windsor," 1602, where FalstafE
is pinched black and blue by the pretended
fairies, Mistress Quickly and her confed-
erates. Selden observes that there was
never a merry world since the fairies left
dancing and the parson left conjuring.
The opinion of the latter kept thieves in
awe, and did as much good in a country
as a Justice of Peace. In the supersti-
tions and customs concerning children, I
have before noticed their practice of steal-
ing unbaptized infants and leaving their
own progeny in their stead. Puttenham
mentions this as an opinion of the nurses.
Arte of English Poesie, 1589, p. 144. It is
also noticed in the "Irish Hudibras,"
1689: —
"Drink dairies dry, and stroke the
Cattle ;
Steal sucklings, and through key-holes
fling,
Topeing and dancing in a ring."
— P. 122. It was an article in the popu-
lar creed concerning fairies, that they
were a kind of intermediate beings, par-
taking of the nature both of men and
spirits : that they had material bodies and
yet the power of making themselves in-
visible and of passing them through any
sort of enclosures. They were thought to
be remarkably small in stature, with fair
complexions, fiom which last circum-
stance they have derived their English
name. The habits of both sexes of fairies
are represented to have been generally
green. With all the passions and wants
of human beings, they are represented as
great lovers and patrons of cleanliness and
propriety, for the observance of which
they were said frequently to reward good
servants by dropping money into their
shoes in the night ; and on the other hand
they were reported to punish most
severely the sluts and slovens by pinching
them black and blue. This tradition is
illustrated by "Bobin Good-Fellow, his
Mad Prankes and Merry Jests," 1628,
where the tricks of the fairies are related.
But Jonson, in his song, "The Pranks of
Puck," has deviated from the old prose
narrative, which, though not now known
iu any impression earlier than in 1628,
was clearly in existence before Jonson be-
gan to write, and also from the metrical
tale founded on it, entitled " The Merry
Puck." Jonson attributes to Bobin, on>
what appears to be insufficient authority
what the "Mad Prankes" and the poem
give to the fairies Pinch and Pach. Haz-
litt's Fairy Tales, &c., 1875. Thus Llu-
ellin :
— " We nere pity girles, that doe
Find no treasure in their shoe,
But are nip't by the tyrannous fairy.
List the noice of the chaires.
Wakes the wench to her pray'rs
Queen Mab comes worse than a witch in,.
Back and sides she entailes
To the print of her nailes,
She'l teach her to snort in the kitchin."
And in Browne's " Pastora,ls," 1614:
" Where oft the Fairy Queen
At twy-light sate and did command her-
Elues
To pinch those maids that had not swept
their shelues :
And further, if by maidens ouer-sight
Within doores water were not brought
at night :
Or if they spread no table, set no bread.
They shall haue nips from toe vnto the-
head :
And for the maid that had perform'd.
each thing
She in the water-paile bade leaue a.
ring."
Eoxb. Lib., ed. i., 66. Lilly, in his " Life-
and Times," tells us that fairies love neat-
ness and cleanness of apparel, a strict
diet, and upright life: "fervent prayers^
unto God," he adds, " conduce much to
the assistance of those who are curious-
these ways." He means, it should seem,
those who wish to cultivate an acquaint-
ance with them. Concerning fairies.
King James has the following passages :
' ' That there was a king and queene of
Phairie, that they had a jolly court and
traine — they had a teynd and dutie, as it
were of all goods — ^they naturally rode and
went, eate and dranke, and did all other
actions like natural men and women.
Witches have been transported with the'
phairie to a hill, which opening, they went
in and there saw a faire Queen, who being;
now lighter, gave them a stone that had
sundrie vertues." Demonology, p. 132.
In Poole's "Parnassus," 1657, are givem
the names of the fairy court: " Oberon
the Emperor, Mab the Empress. Perri-
wiggin, Perriwinekle, Puck, Hob-goblin,,
Tomalin, Tom Thumb, Courtiers. Hop,-
Mop, Drop, Pip, Trip, Skip, Tub, Tib,
Tick, Pink, Pin, Quick, Gill, Im, Tit,
Wap, Win, Nit, the maids of honour..
Nymphidia, the mother of the Maids."
An old writer undertakes to explain why
Englishmen creep to the chimney in win-
ter and summer also: — "Doth not th©'
AND POPULAR CUSTOMS.
wai'm zeal of an Knglishman's devotion
(who was ever observed to contend most
stifly pro aris et foois) make them main-
tain and defend the sacred hearth, as the
sanctuary and chief place of residence of
the tutelary lares and household gods, and
the only court where the lady fairies con-
vene to dance and revel?" Faradoxical
Assertions by R. H., 1664, part 2, p. 14.
Randolph, in his " Amyntas," 1638, de-
jscribes the Queen's palace: "A curious
park paled round about with pick-teeth —
a house made all with mother of pearle —
an ivory tennis court — a nutmeg parlour
— a saphyre dairy room — a ginger hall —
chambers of agate — kitchens all of crystal
— ^the jacks are gold — the spits are all of
Spanish needles." " Grant that the sweet
fairies may nightly put money in your
shoes, and sweepe your house cleane," oc-
curs as one of the good wishes introduced
by Holiday in his " Marriage of the
Arts," 1618, signat. E verso.
Gertrude. Good lord, that there are no
fairies nowadays, Syn.
Syndefy. Why, Madam?
Gertrude, To do miracles, and bring
ladies money." — Eastward Hoe, 1605, v. i.
" My grandmother," says the author of
" Round about our Coal Fire," (circa
1730), " has often told me of fairies danc-
ing upon our greene, and that they were
little little creatures clothed in green."
The author has these farther particulars
of the popular notions concerning them.
" The moment anyone saw them and took
notice of them, they were struck blind of
an eye. They lived under ground, and
generally came out of a molehill." The
same writer has the subsequent passage :
" When the master and mistress were laid
on their pillows, the men and maids, if
they had a game at romps and blundered
up stairs, or jumbled a chair, the next
morning every one would swear 'twas the
fairies, and that they heard them stamp-
ing up and down stairs all night, crying
Water's lock'd. Water's lock'd, when
there was not water in every pail in the
kitchen." P. 42. I know not why, but
they are reported to have been particu-
larly fond of making cakes, and to have
been very noisy during the operation. It
was a common superstition that, if the
gifts or favours of a fairy were revealed
by the recipient, they vanished or were
discontinued. Of this we have an ex-
ample in the injunction given by the fairy
to Sir Launfal, and elsewhere. Field,
in "A Woman's a Weathercock," 1612,
makes Nevill say to Scudamore :
" I see you labour with some serious
thing.
And think (like fairy's treasure) to re-
veal it
Will cause it vanish."
A charm against fairies was turning the
coat. Thus Bishop Corbet in his "Iter
Boreale " :
—"William found
A meanes for our deliv' ranee ; turn your
cloakes.
Quoth hee, for Pucke is busy in these
oakes :
If ever we at Bosworth will be found
Then turne your cloakes, for this is
fairy ground."
From another passage, it should seem that
there was a popular belief that if you
struck a fairy or walking spirit, that it
would dissolve into air. Our prelate was
just mentioning the turning of the cloak
above :
"But, ere the witchcraft was perform'd,
we meete
A very man, who had not cloven feete.
The' William, still of little faith, doth
doubt,
'Tis Robin or some spirit walkes about.
Strike him, quoth he, and it will turne
to aire,
Crosse yourselves thrice, and strike him
— strike him that dare
Thought I, for sure this massie Forester
In blows will prove the better conjurer."
The Bishop was right, for it proved to be
the keeper of the forest, who showed them
their way which they had lost. The fol-
lowing on the same subject is from the ode
by Collins on The Superstitions of the
Highlands, 1788 :'
— ' Still 'tis said, the Fairy people meet
Beneath each birken shade on mead or
hill.
There each trim lass, that skims the
milky store.
To the swart tribes their creamy bowls
allots ;
By night they sip it round the cottage
door.
While airy minstrels warble jocund
notes."
I have printed in my Fairy Mythologii of
Shakespear, 1875, some "Conjurations
for Fairies," from two MSS. In the three
old madrigals from Ravenscroft and
Weelkes, inserted in the same volume,
there seems to be no sufficient distinction
niade between two things very broadly
distinct, I apprehend — the fairies or
nymphs of Grecian mythology and the
fairies or elves or modern European folk-
lore.
Compare Knockers. The historian
Wace informs us, in "Le Roman de Rou,"
that he went expressly to the forest of
Brecheliant, in Bretagne, on a report
which had reached him that there fairies
were to be veritably seen ; but he hunted
222
NATIONAL FAITHS
every corner of the forest, and returned
from his sleeveless errand, not a little
vexed at his disappointment. "A fool,"
says he, "I went, and a fool I returned."
Alfred Maury, Les Forets de la Gaulc,
1867, p. 331.
Fairies in Scotiandi — It appears
that in Scotland formerly " Fairies held
from time immemorial certain fields
which could not be taken away without
gratifying those merry sprites by a piece
of money" : but that at a later period (the
18th century) ' ' Fairies, without requiring
compensation, have renounced their pos-
sessions." From the same source we de-
rive the following details respecting a re-
markably romantic linn formed by the
water of the Crichup, co. Dumfries, in-
accessible in a great measure to real
beings. Stat. Ace. of Scotland, xxi., 148.
"This linn was considered as the habita-
tion of imaginary ones ; and at the en-
tiance into it there was a curious cell or
cave, called the Elf's Kirk, where, accord-
ing to the superstition of the times, the
imaginary inhabitants of the Linn were
supposed to hold their meetings. This
cave, proving a good free stone quarry,
has lately (1794) been demolished for the
purpose of building houses, and from
being the abodes of elves, has been con-
verted into habitations for men." Ibid.,
xiii., 245. " The Queen of Fairie, men-
tioned in Jean Weir's Indictment, is prob-
ably the same Sovereign with the Queen
of Elf-land, who makes a figure in the case
of Alison Pearson, 15th May, 1588 ; which
I believe is the first of the kind in the
Record." Additions and Notes to Mae-
lawrin's Arguments and Decisions in re-
marlcahle Cases. Law Courts, Scotland,
1774, p. 726. In 1795, the statistical re-
port on Stronsay and Eday, two parishes
in Orkney, supplied the annexed items of
information: "The common people of
this district remain to this day so credu-
lous, as to think that fairies do exist ;
that an inferior species of witchcraft is
still practiced, and that houses have been
haunted, not only in former ages,
but that they are haunted, at least
noises are heard which cannot be ac-
counted for on rational principles,
even in our days. An instance of the
latter happened only three years ago, in
the house of John Spence, boat-carpen-
ter." XV., 430. Under another head
(Parish of Kirkmichael) the report
states: "Not more firmly established in
this country is the belief in ghosts than
that in fairies. The legendary records of
fancy, transmitted from age to age, have
assigned their mansions to that class of
genii, in detached hillocks covered with
verdure, situated on the banks of purling
brooks, or surrounded by thickets of wood.
These hillocks are called sioth-dhunan,
abbreviated sioth-anan, from sioth, peace,
and dun, a mound. They derive this,
name from the practice of the Druids, who
were wont occasionally to retire to green
eminences to administer justice, establish
peace, and compose differences between
contending parties. As that venerable
order taught a Saoghl hal, or "World be-
yond the present, their followers, when
they were no more, fondly imagined, that
seats where they exercised a virtue so'
beneficial to mankind, were still inhabited
by them in their disembodied state. In
the autumnal season, when the moon
shines from a serene sky, often is the way-
faring traveller arrested by the musick of
the hills, more melodious than the straine-
of Orpheus. Often struck with a more-
solemn scene, he beholds the visionary
hunters engaged in the chace, and pursu-
ing the deer of the clouds, while the hol-
low rocks, in long-sounding echoes,,
reverberate their cries. " There are
several now living, who assert that they
have seen and heard this aerial hunting,
and that they have been suddenly sur-
rounded by visionary forms, and assailed
by a multitude of voices. About fifty
years ago (this was written about 1793), a
clergyman in the neighbourhood, wlios&
faith was more regulated by the scepti-
cism of philosophy than the credulity of
superstition, could not be prevailed upon
to yield his assent to the opinion of the
times. At length, however, he felt from
experience that he doubted what he ought
to have believed. One night as he was
returning home, at a late hour, from a
presbytery, he was seized by the fairies,
and carried aloft into the air. Through
fields of oether and fleecy-clouds he jour-
nied many a mile, descrying, like Sancha
Panza on his Clavileno, the earth far dis-
tant below him, and no bigger than a
nut-shell. Being thus sufficiently con-
vinced of the reality of their existence,
they let him down at the door of his
own house, where he afterward often re-
cited to the wondering circle the mar-
vellous tale of his adventure," xii., 461.
A note adds : " Notwithstanding the pro-
gressive increase of knowledge and pro-
poitional decay of superstition in the
Highlands, these genii are still supposed
by many of the people to exist in the
woods and sequestered valleys of the
mountains, where they frequently appear
to the lonely traveller, clothed in green,
with dishevelled hair floating over their
shoulders, and with faces more blooming
than the vermil blush of a summer morn-
ing. At night in particular, when fancy
assimilates to its own preconceived ideas
every appearance and every sound, the
wandering enthusiast is frequently enter-
tained by their musick, ntore melodious
AND POPULAR CUSTOMS.
223
than he ever before heard. It is curious
to observe, how much this agreeable de-
lusion corresponds with the superstitious
opinion of tne Romans, concerning tho
same class of genii, represented under
different names. The Epicurean Lucre-
tius describes the credulity in the follow-
ing beautiful verses :
" Hajc looa capripedes satyros, nym-
phasque tenere
Finitimi pingunt, et faunos esse loqu-
untur ;
Quorum noctivago strepitu, ludoque
jocanti
Adfirmaut volgo taciturna silentia
rumpi
Ohordarumque sonos fieri, dulcesque
querelas
Tibia quas fundit digitas pulsata can-
entum" :
A farther note by Brand himself in refer-
ence to the above incident says :
"In plain English, I should suspect that
spirits of a different sort from fairies had
taken the honest clergyman by the head,
and though he has omitted the circum-
stance in his marvellous narration, I have
no doubt but that the good man saw
double on the occasion, and that his own
mare, not fairies, landed him safe at his
own door."
In a statistical report of the con-
dition of Strachur and Stralachlan,
CO. Argyle, in the 18th century, oc-
curs the subjoined passage: "About
eight miles to the eastward of Cailleach-
vear, a small conical hill rises considerably
above the neighbouring hills. It is seen
from Inverary, and from many parts at a
great distance. It is called Sien-Sluia,
the fairy habitation of a multitude ' ' :
adding in a note, " A belief in fairies
prevailed very much in the Highlands of
old : nor at this day is it quite obliterated.
A small conical hill, called Sien, was as-
signed them for a dwelling, from which
melodious music was frequently heard,
and gleams of light seen in dark nights."
Stat. Ace, iv., 560. Pinkerton, writing
in 1799, informs us that "The fairies are
little beings of doubtful character, some
times benevolent, sometimes mischievous.
On Hallowe'en and on some other even-
ings, they and the Gyar-Carlins are sure
to be abroad and to stap those they meet
and are displeased witli, full of butter
and heare-awns. In winter nights they
are heard curling on every sheet of ice.
Having a septennial sacrifice of a human
being to mfike to the Devil, they some-
times carry away children, leaving little
vixens of their own in the cradle. The
diseases of cattle are very commotilv at-
tributed to their mischievous operation.
Cows are often elf-shot." Heron's Jour-
ney, ii., 227. A writer describing the
superstitions current in the vicinity of
St. Andrew's, Scotland, says: "In pri-
vate breweries, to prevent the interfer-
ence of the fairies, a live coal is thrown
into the vat. A cow's milk no fairy can
take away, if a burning coal is conducted
across her back and under her belly imme-
diately after her delivery. The same mis-
chievous elves cannot enter into a house-
at night if, before bedtime, the lower
end of the crook or iron chain, by which a
vessel is suspended over the fire, be raised
up a few links." Letter from Professor
Playfair to Mr. Brand, January 26, 1804.
Fairy Butter. — A species of gela-
tine. See Forby's Vocabulary of East
Anglia, 1830, p. 108.
Fairy Poetry. — In the " Maydes
Metamorphosis," 1601, occurs the follow-
ing fairy song : —
"Round about, round about, in a fine-
ring-a :
Thus we dance, thus we dance, and thus
we sing-a :
Trip and go, to and fro, over this
green-a,
All about, in and out, for our bravo
queen-a.
Round about, round about, in a fine
ring-a :
Thus we dance, thus we dance, and thus
we sing-a :
Trip and go, to and fro, over this
green-a.
All about, in and out, for our brave
queen-a.
We've danc'd lound about in a fine
ring-a :
We have danc'd lustily, and thus we
sing-a :
All about, in and out. over this green-a,
To and fro, trip and go, to our brave
queen-a."
So, again, Drayton:
" Voron. Come, frolick youth, and fol-
low me,
Mv frantique boy. and I'le show thee
The countrey of the fayries."
—Muses Elizium, 1630, p. 24. Randolph
describes fairy hunting :
"Dor. I hope King Oberon and his
royal Mab are well?
Joe. They are. I never saw their
Graces eat such a meal before.
Jne. They are rid a hunting.
Dor. Hare, or deer, my lord?
Joe. Neither: a brace of snails of the
first head."
I find the following in Herrick's " Hespe-
rides :
"The Fairies."
If ye \vill with Mab finde grace,
Set each platter in its place ;
Rake the fier up and get
Water in ere sun be set :
:224
NATIONAL FAITHS
Wash your pailes and dense your
dairies,
Sluts are loathsome to the fairies :
Sweep your house, who doth not so,
Mab will pinch her by the toe."
There are some allusions in Corbet's
rballad entitled " The Fairies Farewell."
" Farewell rewards and fairies,
Good house wives now may say;
For now fowle sluts in dairies
Do fare as well as they :
And, though they sweepe their hearths
no lesse
Then maides were wont to doe,
Yet who of late for cleanlinesse
Findes six pence in her shooe?
Lament, lament, old Abbies,
The fairies lost command.
They did but change priest's babies.
And now grown puritanes,
Who live as changelings ever since
For love of your demaiues.
At morning and at evening both
You merry were and glad,
-So little care of sleepe and sloath
These pretty ladies had :
When Tom came home from labour,
Or Cisse to milking rose.
Then merrily went their tabor,
And nimbly went their toes.
Witnesse those rings and roundelayes
Of theirs which yet remaine.
Were footed in Queene Maries dayes
On many a grassy plaine.
A tell-tale in their company
They never could endure,
And who so kept not secretly
Their mirth was punisht sure.
Jt was a iust and Christian deed
To pinch such black and blew :
O how the Common-wealth doth need
Such lustices as you !''
The following is in Poole's Parnassus,
1657, p. 333 :
" There is Mab, the mistress fairy.
That doth nightly rob the dairy.
And can help or hurt the churning
As she please, without discerning.
She that pinches country wenches
If they rub not clean their benches :
And with sharper nails remembers,
When they rake not up the embers.
But if so they chance to feast her.
In their shooe she drops a tester.
This is she that empties cradles,
Takes out children, puts in ladles.
Trains forth midwives in their slum-
ber
With a sive, the holes to number ;
And then leads them from their
boroughs
Thorough ponds and water-furrows."
Here is Dr. King's description of "Or-
pheus' Fairy Entertainment": —
" A roasted ant that's nicely done
By one small atom of the sun ;
These are flies eggs in moon - shine
poach'd ;
This is a flea's thigh in collops scotch'd,
'Twas hunted yesterday i' th' Park,
And like t' have scap'd us in the dark.
This is a dish entirely new^
Butterflies brains dissolv'd in dew ;
These lovers' vows, these courtiers'
hopes.
Things to be eat by microscopes :
These sucking mites, a glow-worm's
heart,
This is a delicious rainbow-tart."
King's Works, 1776, 111, 112. And Pope
says :
" Of airy elves by moon-light shadows
seen.
The silver token and the circled green."
— Bape of the Lock.
Fairs. — A fair is a greater kind of
market, granted to any town by privilege,
for the more speedy and commodious pro-
viding of such things as the place stands
in need of. Fairs are generally kept once
or twice in a year. Proclamation is to be
made how long they are to continue, and
no person is allowed to sell any goods after
the time of the fair is ended, on forfeiture
of double their value. The term appears
to be derived from Latin foris, outside the
town, whence the French foire, because
fairs, as distinguished from markets, were
held beyond the urban precincts. War-
ton tells us, that before flourishing towns
were established, and the necessaries of
life, from the convenience of communica-
tion and the increase of provincial civility,
could be procured in various places, goods
and commodities of every kind were
chiefly sold at fairs ; to these, as to one
universal mart, the people resorted peri-
odically, and supplied most of their wants
for the ensuing year. The display of
merchandise and the conflux of customers,
at these principal and almost only em-
poria of domestic commerce, were prodigi-
ous : and they were often held on open
and extensive plains on that account as
well as to prevent infection. Robert of
Brunne, in 1303, notices that fairs dis-
appeared in a night. He likens to their
snort existence ill-gotten wealth :
" Here mayst thou se, euyl wunne
thyng,
With eyre shal neuer make gode endyng ;
Namly with thyng of holy cherche
Shalt thou neuer spede wel to werche.
That mayst thou se by parsones eyres:
Hyt fareth wyth hem as doth with these
f eyres ;
AND POPULAR CUSTOMS.
225
Now ys the feyre byggede weyl,
And on the morne ys ther neiier a deyl.
Ryche tresoure now furthe men leye,
And on the touther day hyt ys all
aweye."
Handhjng Synne, i. ed. Furnivall, p.
292. A constant incidence of the grant
of manors in ancient times was the leave
to establish local fairs and markets, to
the tolls of which the lord might be en-
titled, and which would gradually tend to
develope his property. Of attend-
ance at fairs on the Sabbath, Humphrey
Boberts of King's Langley speaks in his
"Complaint for Reformation," 1572:
" Leaue therefore," he says, "your care-
full toyle and labours vpon the Saboth
day : as cartyng, carying of sackes and
packes, byinge and sellyng : yea keping
«f faiers anvi markets — ." Sometimes,
when the day fell on the Sabbath, the fair
was held on the Monday, as Hearne says
of Wantage Fair in 1723, where among
other sports introduced were backsword or
■cudgel-play between the hill-country and
the vale-country, Berkshire being cele-
brated for this amusement. Wantage at
this time enjoyed three fairs, one on July
7 (Translation of St. Thomas a Becket), a
second on October 6 (St. Faith's Day),
and a third, then of recent origin, called
the Constable's Fair, granted by the high
constable after being chosen for Wantage.
Hearne's I)iar)i, July 10, 1723. In 1872
the fairs at Charlton, near Woolwich, and
Blackheath, were held for the last time.
The former was known as Horn Fair, and
from the disorderly character of the pro-
ceedings arose the proverb, "All is fair
at Horn Fair." Hazlitt's Proverbs, 1882,
p. 49. Greenwich Fair was still kept within
living memory,one of the attractions being
that of rolling down the hill. There
is a small broadside account in dog-
gerel verse of the humours of Bow Fair.
Among the attendants at fairs in the
olden time, the sharpers and pickpockets
mustered pretty strongly. In the ballad
of "Ragged and Torn and True," it is
said :
"The pick-pockets in a throng.
At a market or a faire,
Will try whose purse is strong.
That they may the money share."
In the Life and Adventures of
Bamfylde Moore Carew, 1745, we read
how at Bridgewater Fair the deaf,
blind, dumb, lame, and other sham-
mers were present in great force,
and how on one occasion the mayor
having let it be known that he intended
to cure them of their complaints, caused
them to be taken to the Barkhouse, where
a medical man examined them, but (per-
haps intentionally) leaving the door un-
locKed, they all decamped.
There are two old English proverbs that
relate to fairs: "Men speak of the fair
as things went with them there " ; as also,
" To come a day after the fair." The
first seems intended to rhyme. The second
is still perfectly common.
Mr. Cornelius Walford has collected
in his volume on the subject, 1883,
a large body of information on Fairs
in England, their origin, antiquity,
development, and disappearance. Some
of those still held date from Anglo-
Saxon times, and were established by vir-
tue of royal grants ; they necessarily occa-
sioned a body of statutory enactments
peculiai-ly bearing on their incidence, of
which not the least remarkable and
troublesome was the complication arising
from the strong alien element in these
institutions. C. Walford, Fairs, Past
and Present, 1883, p. 19, et seqq. ; Wheat-
ley, Bound about Piccadilly and Pall
Mall, 1870, pp. 200-02. In his valuable
paper on the King's Peace, Mr. Hubert
Hall has explained the meaning and
origin of the " Peace of the Fair," or in
other words the official regulations for the
maintenance of order and justice in view
of the large body of foreigners whom these
institutions gradually attracted. Anti-
quary, November 1888, p. 189.
At the Lammas Fair at Exeter
and at Barnstaple the opening of
the proceedings was denoted by the
hoisting of a large glove on a pole,
and at the latter place, in more
recent times, the pole was dressed
with dahlias. By the Statute of 2 Edw.
III. c. 13, it was ordered that "A cry
shalbe made at the begynnyng of euery
feyre how longe it shall indure & that
none shall sell after vpon payne to be gre-
uously punyshed agaynst the Kynge."
The authority of the proprietor or lord
of the fair was only co-existent in dura-
tion with the fair itself; merchants con-
tinuing to trade after the legal conclusion
of the fair were amerced in double the
value of the goods so sold ; nothing but
the necessaries of life were to be on sale
on feast-days and Sundays ; except only
" fore sonday in the heruyst " ; the Lon-
doners were permitted to attend all fairs
under pain of ten pounds' fine to the hin-
derer or hinderers. The articles are
' ' Wine, wax, beiffes, muttons, wheite, &
rnalt." This proves that fairs still con-
tinued to be the principal marts for pur-
chasing necessaries in large quantities,
which now are supplied by frequent trad-
ing towns : and the mention of beiffes and
muttons (which are salted oxen or sheep)
shews that at so late a period they knew
little of breeding cattle. It may seem
surprising that their own neighbourhood,
Q
226
NATIONAL FAITHS
including the cities of Oxford and Coven-
try, could not supply them with commodi-
ties neither rare nor costly : which they
thus fetched at a considerable expense
of carriage. It is a rubric in some of the
monastic rules, " De Euntibus ad Nun-
dinas " ; i.e., concerning those who go to
fairs. Warton's U. E. P. by Hazlitt, ii.,
260.
Prior to 1406, at Oswestry in Shrop-
shire, the Welsh tenants of the lord
were accustomed to keep watch and ward
for three days and nights at the four gates
of the town during the fairs of St. An-
drew and St. Oswald ; but owing to the
irregularities committed by their men the
service was commuted for a payment,
which went to hire Englishmen to perform
the same duty. Pennant's Tours in Wales,
1810, i., 345-6. Minstrels and ballad-
singers, it seems, attended fairs in the
time of Elizabeth, and we hear of two
men, Outroaring Dick and Wat Wimbers,
gaining twenty shillings a day at Brain-
tree fair in Essex. They were noted
trebles. Hazlitt's Warton, 1871, iv., 428.
Great complaint was made in the reign
of Henry VI. of the irregularities and
disorderly proceedings at our English
fairs, especially on festivals, such as Sun-
day, Good Friday, Ascension Day, and so
forth, and in 23 Hen. VI. we find a peti-
tion submitted to that monarch for the
suppression of fairs throughout the coun-
try on holy days set apart for the service
of the Church, including the Sabbath it-
self. The petitioners required the fulfil-
ment of their prayer from after the next
Michaelmas then ensuing in perpetuity ;
but the king declined, in his response,
to make more than a partial and tempo-
rary concession. Antiq. Bepert., 1807,
iii., 444-5. It appears from the " North-
umberland Housenold Book," 1512, that
the stores of his lordship's house at Wre-
sill, for the whole year, were laid in
from fairs. From the ancient fabliau of
the " Merchant turned Monk," and from
other sources^ we gather that the same
was the case in France, if not in other
continental countries, at this early period.
Braithwaite, in describing what ought to
be the qualifications of the chief officers of
an earl, writes : " They must be able to
iudge, not onely of the prices, but of the
goodnes of all kindes of corne, cattell,
and other household provisions ; and the
better to enable themselves therto, are
oftentimes to ride to fayres and great
markets, and ther to have conference with
graziers and purveiors, being men of witt
and experience — " Some Rules and
Orders for the government of the house of
an Earle. (circa 1640), apud Miscell.
Antiq. Angl., 1821. Hearne furnishes an
interesting account of St. Prideswide's
Fair at Oxford, originally granted by
Henry I. to be held for twelve days to-
gether within the precincts of the priory,
beginning with the feast of St. Benedict,
but removed by Henry III. to St. Frides-
wide's Day, October 19. It was kept in
St. Prideswide's meadow, arid during it&
continuance the prior exercised supreme
jurisdiction over the village of Ox-
ford, and subsequently over the city
of which the keys were delivered
to him for the time being. Abuses,
however, gradually led to the discon-
tinuance of this custom in the reign
of Richard II., when the Chancellor of the
University interdicted the farther visits
of the traders, and so abolished the fair.
Hearne's Diary, June 8, 1730. In Cani-
dia, or the Witches, by R. D., 1683, is fur-
nished a not very flattering account of
the proceedings at Sturbridge Fair, vul-
garly called Stirbitch Fair. It is curious
to find, however, that in 1686 the library
of James Chamberlaine was sold there.
The ceremonial of proclaiming Bridge
Fair was duly observed at Peter-
borough in 1898. At noon on the 4th of
October the Mayor and Corporation
walked in procession to the bridge span-
ning the river, where the Town Crier de-
clared the fair open, to be held as well in
Northamptonshire as in Huntingdonshire.
The original charter dates back to the
time of Henry VIII. According to cus-
tom, the Mayor afterwards entertained
the members of the Corporation to a sau-
sage and champagne luncheon at an hotel
adjacent to the fair field. In the Church-
wardens' Accounts of St. Laurence Parish,
Reading, a.d. 1499, is the following
article: — " Receypt. It. Rec. at the
Fayer for a stonding in the Church porch,
iiijd." Coates' History of Beading, P-
214. By " Advertisements partly for due
order in the publique administration of
Common Prayers," &c., 25 Jan. 7 Eliz.,
it was enjoined, " that in all f aires and
common markets, falling uppon the Sun-
day, there be no shewing of any wares
before the service be done." Machyn in
his Diary mentions that on St. Peter's
Day (June 29), 1557, a small fair, for the
sale of wool and other like commodities,
was held in the churchyard of St. Mar-
garet's, in the City of London.
A conspicuous feature in the man-
agement of these institutions was the
system of tolls exacted from the
frequenters, especially in the case of
foreigners. It used to be said that
in some of the principal French
fairs the dues absorbed half the profits of
alien vendors. At the same time, it seems
to have been often customary to allow
goods imported from other countries to
enter, and the unsold portion to leave,
ports on a reduced scale of harbour and
AND POPULAR CUSTOMS.
227
excise dues. But at Corby, co. of North-
ampton, between Kettering and King's
Clin, they still hold, once in twenty years,
under a charter of Elizabeth, confirmed
by Charles II., what is termed Pole Fair
on May 19. By the said charter the men
and tenants of the ancient demesne of
Corby, once belonging to the St. Johns,
subsequently to the Willoughby D'Eres-
bys and Latimers, and now to Lady Car-
digan, were freed, from town and bridge
tolls throughout the kingdom, and from
serving on juries and in the Militia. The
charter is read at four o'clock in the morn-
ing at each entrance to the village ; the
stocks are brought out ; bars or poles are
laid across all the approaches ; and all,
who do not pay the toll, are carried — the
men on poles, and the women on chairs,
round the streets, and placed in durance,
till the demand is met. In 1902 the fair
was very numerously attended, and on the
21st May the President of the National
Record Association visited the village, and
was pleased to find that the ancient usage
had not been relinquished. The president
was himself chaired, and borne through
the streets, preceded by a band, placed in
the stocks with the oldest inhabitant, and
duly released on compliance with the re-
quisition.
At Barnet Fair, they at all events,
when we were last there, sold a varied
assortment of gilt gingerbread, re-
presenting soldiers, animals, and other
figures. The four Cambridge fairs were :
Reach Fair, held in Rogation Week ;
Barnwell or Midsummer Pair; the Nuns'
or Garlic Fair ; and Stourbridge Fair. The
best account of the last is in Gunning's
Beminiscences (1789-1854). Compare
Sturbridge Fair, infra. A picture of
Harlow Bush Fair, Essex, was formerly
on the wall of the first-floor room at the
old Elephant Tavern in Fenchurch Street,
and was attributed to Hogarth. Timbs,
Clubs and Club-Life, 1872, p. 401. It was
at the Pair of Abingdon in Berkshire,
that the servants of the house were ab-
sent when Amy Robsart was murdered at
Cumnor. A fair is usually held at Read-
ing on Candlemas Day for cattle and
horses ; but of late the day for holding it
has not always been rigidly observed. Mr.
Brand gathered from a newspaper that
an annual fair was then held in the Broad
Gate at Lincoln on the 14th September,
called Fool's Fair, for the sale of cattle,
so called, on that authority, as follows ;
" King William and his Queen having
visited Lincoln, while on their tour
through the Kingdom, made the citizens
an offer to serve them in any manner
they liked best. They asked for a fair,
though it was harvest, when few people
can attend it, and though the town had
no trade nor any manufacture. The King
smiled, and granted their request ; observ-
ing, that it was a humble one indeed."
In the eighteenth century Thomas Day,
author of Sandford and Merton, 1786, in-
stituted what was known as Fairlop Pair,
which used to be opened in Epping Forest
by drawing a ship made of one fir tree
on a trunk with six horses round a cer-
tain area in the Forest three times.
Among the Hardwicke Papers, re-
cently sold to the British Museum,
were grants by the Crown of fairs
to Hawarden, co. Flint, Woburn, co.
Bedford (on the 1st of January yearly,
&c., from 1762), and to Westcot, near
Dorking (1726). In the last century, Ly-
sons, speaking of the numerous fairs at
Okehampton, Devon, says that the holi-
day fair held on the Saturday after Christ-
mas was called the Giglet. Magna Britan-
nia, Devonshire, p. 370. At Paversham,
in Kent, two fairs were formerly allowed,
each lasting ten days. One, called St.
Valentine's Fair, commenced on Febru-
ary 14, the other on August 1st. In the
18th century, in the parish of Wamphray,
in Scotland, it seems that hiring fairs
used to be much frequented. " Those,"
it is said ' ' who are to hire, wear a green
sprig in their hat : and it is very seldom
that servants will hire in any other
place." Stat. Ace, xxi., 457. Whit-
stable Fair was held on Good Friday. In
two poetical writings of the earlier half
of the 18th century are descriptions of the
old-fashioned fair worth reproducing :
" Now pedlars' stalls with glitt'ring
toys are laid,
The various fairings of the country
maid ;
Long silken laces hang upon the twine,
And rows of pins and amber bracelets
shine.
Here the tight lass, knives, combs and
soissars spies.
And looks on thimbles with desiring
eyes.
The mountebank now treads the stage,
and sells
His pills, his balsams, and his ague-
spells ;
Now o'er and o'er the nimble tumbler
springs.
And on the rope the ventrous maiden
swings ;
Jack Pudding in his party-colour'd
jacket
Tosses the gloves, and jokes at every
packet ;
Here raree-shows are seen, and Punch's
feats,
And pockets pick'd in crouds, and vari-
ous cheats."
— Gay's Sixth Pastoral.
228
NATIONAL FAITHS
"Next morn, I ween, the village char-
ter'd fair,
A day that's ne'er forgot throughout
the year :
Soon as the lark expands her auburn
fan.
Foretelling day, before the day began,
Then ' Jehu Ball ' re-echoes down the
lane,
Crack goes the whip, and rattling
sounds the chain.
With tinkling bells the stately beast
grown proud.
Champs on the bit, and neighing roars
aloud. >
The bridles dotted o'er with many a
flow'r.
The six-team'd waggon forms a leafy
bow'r.
Young Damon whistled to Dorinda's
song.
The fiddle tuneful play'd the time along.
At length arriv'd, the statute fills the
fair,
Dorcas and Lydia, Bella too was there :
Favours and gauzes, variegated gay,
Punch loudly squeaks, the drum pro-
claims the play.
The pole high rear'd, the dance, the
gambol shew'd
Mirth and diversion to the gaping
crowd :
Sam with broad smile, and Poll with
dimpled face,
Revers'd the apron, shews she wants a
place.
The race in sacks, the quoit, the cir-
cling reel.
While Prue more thoughtful buys a
spinning wheel.
The grinning Andrew perch'd on Folly's
stool.
Proves th' artificial, not the natural
fool :
For Hodge declares he thinks, devoid of
art,
He must be wise, who acts so well his
part !"
— H. Rowe's Poems, 1796.
One of the constant attractions in fairs
both in London and in tha provinces was
the theatrical show, usually in a booth,
and limited to a brief representation, to
suit a succession of spectators. Favour-
ite subjects were the Creation, Noah's
Flood, the Nine Worthies, and Punchi-
nello, or Punch and Judy. Hazlitt's
Manual of Old Plays, 1892, pp. 34, 167,
187. The Towneley series of Mysteries is
described as having been periodically ex-
hibited at Woodkirk Fair, as well
as at Wakefield, and it is some-
times referred to as the Woodkirk series.
We are told that in the 18th century a
practice still continued at Dundonald, in
Ayrshire, " of kindling a large fire, or
tawnle as it is usually termed, of wood,
upon some eminence,
upuu suiiiB ciiiiiioinio, and making merry
around it, upon the eve of the Wednesday
of Marymass Fair in Irvine (which begins
on the third Monday of August and con-
tinues the whole week). As most fair
days in the countrj; were formerly popish
holidays, and their eves were usually
spent in religious ceremonies and in diver-
sions, it has been supposed that tawnles
were first lighted up by our Catholic
fathers, though some derive their origin
from the Druidical Times." From the
same source we learn that Christ's Kirk
May Fair, Kenethmont, Aberdeenshire,
"was kept on the Green, and in the
night ; hence it was by the people called
Sleepy - market. About a century ago,
the proprietor changed it from night
to day ; but so strong was the pre-
possession of the people in favour of the
old custom, that, rather than comply with
the alteration, they chose to neglect it
altogether." The same account, speak-
ing of Marykirk, co. Kincardine, says :
' ' On the outside of the church, strongly
fixed to the wall, are the Joggs. These
were made use of, where the weekly mar-
ket and annual fair stood, to confine and
punish those who had broken the peace,
or used too much freedom with the pro-
perty of others. The stocks were used for
tho feet, and the joggs for the neck of the
offender, in which he was confined, at
least, during the time of the fair."
Though the worthy minister who drew up
this account has omitted the etymology of
joggs, I should think it a very obvious
one — from Jugum, a yoke. Stat. Account
of Scotland, vii., 622 ; xiii., 77 ; xviii, 612.
In Mr. G. L. Gomme's Presidential Ad'
dress to the Folk-Lore Society, 1894, oc-
curs an account of an early usage at a
place in Lanarkshire, about the time of
St. Luke's Fair, and the President points
out that the Kourds have a precisely simi-
lar cult. The narrative is rather long;
but it is too curious to omit or abridge,
and so I crave leave to reproduce it : —
^An ancient custom, for the observance
of which Rutherglen has long been fam-
ous, is the baking of sour cakes. Some
peculiar circumstances attending the ope-
ration render an account of the manner
in which it is done not altogether unneces-
sary. About eight or ten days before St.
Luke's Fair (for they are baked at no
other time of the year), a certain quantity
of oatmeal is made into dough with warm
water, and laid up in a vessel to ferment.
Being brought to a proper degree of fer-
mentation and consistency, it is rolled up
into balls, proportionable to the intended
largeness of the cakes. With the dough
is commonly mixed a small quantity of
sugar, and a little aniseed or cinnamon.
The baking is executed by women only.
AND POPULAR CUSTOMS.
229
and they seldom begin their work till after
sunset, and a night or two before the fair.
A large space of the house, chosen for the
purpose, is marked out by a line drawn
upon it. The area within is considered
as consecrated ground, and is not, by any
of the bystanders, to be touched with im-
E unity. A transgression incurs a small
ne, which is always laid out on drinks
for the use of the company. This hal-
lowed spot is occupied oy six or eight
women, all of whom, except the toaster,
seat themselves on the ground in a circu-
lar figure, having their feet turned to-
wards the fire. Each of them is provided
with a bake-board about two feet square,
which they hold on their knees. The
woman who toasts the cakes, which is done
0.1 a girdle suspended over the fire, is
called the queen or bride, and the rest are
called her maidens. These are distin-
guished from one another by names given
them for the occasion. She who sits next
the fire towards the east is called the
Todler ; her companion on the left hand
is called the Hodler, and the rest have
arbitrary names given them by the bride
— as Mrs. Baker^ best and worst maids,
etc. The operation is begun by the Tod-
ler, who takes a ball of the dough, forms it
into a small cake, and then casts it on
the bake-board of the Hodler, who beats
it out a little thinner. This being done,
she in her turn throws it on the board of
her neighbour, and thus it goes round
from east to west in the direction of the
course of the sun, until it comes to the
toaster, by which time it is as thin and
smooth as a sheet of paper. The first cake
that is cast on the girdle is usually named
as a gift to some well-known cuckold, from
a superstitious opinion that thereby the
rest will be preserved from mischance.
Sometimes the cake is too thin as to be
carried by the current of air up into the
chimney. As the baking is wholly per-
formed by the hand, a great deal of noise
is the consequence. The beats, however,
are not irregular, nor destitute of an
agreeable harmony, especially when they
are accompanied with vocal music, which
is frequently the case. Great dexterity
is necessary, not only to beat out the cakes
with no other instrument than the hand,
so that no part of them shall be thicker
than another, but especially to cast them
from one board on another without ruff-
ling or breaking them. The toasting re-
quires considerable skill, for which reason
the most experienced person in the com-
pany is chosen for that part of tlie work.
One cake is sent round in quick succession
to another, so that none of the company is
suffered to be idle. The whole is a scene
of activity, mirth, and diversion, and
might afford an excellent subject for a
picture. As (here is no account, even by
tradition itself, concerning the origin of
this custom, it must be very ancient. The
bread thus baked was, doubtless, never
intended for common use. It is not easy
to conceive why mankind, especially in
a rude age, would strictly observe so many
ceremonies, and be at so great pains in
making a cake which, when folded to-
gether, makes but a scanty mouthful. Be-
sides, it is always given away in presents
to strangers who frequent the Fair. The
custom seems to have been originally de-
rived from paganism, and to contain not
a few of the sacred rites peculiar to that
impure religion — as the leavened dough,
and the mixing it with sugar and spices,
the consecrated ground, etc., etc. But
the particular deity for whose honour
these cakes were at first made is not, per-
haps, easy to determine."
In his Jolly Beggars. Burns makes the
girl, who is enamoured of " Soldier laxi-
die," meet him at Cunningham Fair,
dressed out in all his military finery.
Posbrooke tells us, " Much quar-
relling and fighting sometimes attended
the monastic fairs, held in the church-
yard ; and Henry observes from Mura-
tori, that, "When a fair was held
in Italy within the precincts of a
cathedral or monastery, it was not
uncommon to oblige every man to take
an oath at the gate, before he was ad-
mitted, that he would neither lie, nor
steal, nor cheat, while he continued in the
fair." British Monachism, ii., 217. Ac-
cording to Olaus Magnus, the ancient
Northern nations held annual ice fairs.
Frost fairs and blanket fairs have been
known on the Thames. The last great
frost fair among us was in 1814. See
" Old B.iUads illustrating the Great Frost
of 1683-4" (Percy Soc.) ; and Handbook
of Early English Lit. Art. Frosts.
Down to our own time, the great fair at
Nijni Novgorod in Russia formed the
source of supply and exchange on a scale
of unparalleled magnitude and variety.
C. Walford's Fairs Past and Present,
1883. Compare Ascension Day, Cherry
Fairs, Cuckoo, Greenwich Fair, Bartho-
lomew Fair, Honey Fair, Horn Fair,
Sturhridge Fair, &c.
Fairing;'! — It was customary at all
fairs to present fairings, which are
gifts, bought at these annual markets.
The custom prevailed in the days of Chau-
cer, as appears by the subsequent passage
in the " Wife of Bathes Prologue," where
she boasts of having managed her several
husbands so well :
"I governed hem so well after my lawe
That eche of hem ful blisful was, and
fa we
To bringe me gay thinges fro the faire
They were ful glad," <tc.
2^0
NATIONAL FAITHS
And in "Rustics Nundinse," 1730:
"Ad sua quisque redit ; festivis Daph-
nen Amyntas
Exonerat Xeniis, dandoque astringit
Amores."
When these institutions were more
general and more important, considerable
sums were laid out by wealthier
persons in this way. The first Earl
of Bristol, in his Diary, 1735-6-8, notes
sums of £6 15s. Od., £3 12s. Od., and £7
7s. Od., bestowed on members of his family
for the purchase of fairings at Bury St.
Edmunds. But of course, the more usual,
and at least equally interesting and
characteristic, home-bringings were of a
humbler description, like that mentioned
in the old song : —
" O dear ! what can the matter be ?
Johnny's so long at the fair :
He promis'd to buy me a bunch of
blue ribbons
To tie up my bonnie brown hair."
Fairy Ring's.— The haunts of fairies
were thought to have been groves, moun-
tains, the southern sides of hills, and ver-
dant meadows, where their diversion was
dancing hand in hand in a circle, as
alluded to by Shakespear in his "Mid-
summer Night's Dream." The traces of
their tiny feet are supposed to remain
visible on the grass long afterward, and
are called fairy-rings or circles. Shake-
spear's words are :
' ' To dance on ringlets to the whistling
wind."
"Ringlets of Grass," Dr. Grey observes,
" are very common in meadows, which are
higher, sowrer, and of a deeper green
than the grass that grows round them :
and by the common people are usually
called fairy circles." Again, in " The
Tempest," act v. sc. 1, Prospero says :
"Ye elves you demy puppets,
that
By moon-shine do the green-sour ring-
lets make,
Whereof the ewe not bites."
So again,
"To dew her orbs upon the green."
And Drayton :
"They in their courses make that
round.
In meadows and in marshes found,
Of them so call'd the fairy ground."
They are again alluded to in Randolph's
" Amyntas " :
' ' They do request you now
To give them leave to dance a fairy
ring."
Browne, the Devonshire poet, describes :
— " a pleasant mead
Where fairies often did their measures
tread,
Which in the meadows made such circles
greene,
As if with garlands it had crowned
beene.
Within one of these rounds was to be
scene .
A hillocke rise, where oft the fairy
queene
At twy-light sate."
— ParforoZs(Roxb.Lib. ed. i., 66). "They
had fine musicke always among them-
selves," says an author already cited,
" and danced in a moon-shiny night,
around, or in a ring, as one may see at
this day upon every common in England
where mushroomes grow." Bound about
our Coal Fire, p. 41. The author of
" Mons Catherinse " has not forgotten to
notice these ringlets in his poem :
" Sive illic Lemurum populus sub nocte
choreas
Plauserit exiguas, viridesque attriverit
herbas."
They are also mentioned in George
Smith's "Pastorals," 1770, p. 24.
Olaus Magnus, " De Gentibus Sep-
tentrionalibus," writes: "Similes ilUs
spectris, quae in multis locis, prseser-
tim nocturne tempore, suum salta-
torium Orbem cum omnium Musarum
coucentu versare sclent." It appears
from the same author (ibid. p. 410)
that these dancers always parched up
the grass, and therefore it is properly
made the office of Puck to refresh it. See
Steevens's Note on Reed's edit, of Shake-
spear, 1803, vol. iv. p. 343. The most
clear and satisfactory remarks by
earlier writers on the origin of fairy
rings are probably those of Dr. WoUaston,
made during a few years' residence in the
country. The cause of their appearance
he ascribes to the growth of certain species
of agaric, which so entirely absorb all
nutriment from the soil beneath that the
herbage is for a while destroyed. Mr.
Herbert Spencer, following in the same
track, shews that fairy rings are nothing
more than the seeds shed by a particular
kind of fungus, which, as Wollaston had
previously observed, impoverishes the
ground in which it grows to such an ex-
tent as to prevent the procreation of a
new root in the second year. Thus the old
fungus sheds its seed in a circular form,
and perishes, leaving only the ring formed
round it. But the same sort of process is
observable of other species of vegetation,
and in particular of the iris, which ex-
hausts tne soil in which it immediately
grows, and throws out new roots -beyond
AND POPULAR CUSTOMS.
231
in search of fresh nourishment. A learned
•German, Baron von Reichenbach, reduc-
ing this supei-stition to that level of scien-
tific commonplace which has ali^endy de-
graded the nightmare into indigestion,
and the dwarf into convulsions, is inclined
to recognise in these fancied fairy-rings
or dances nothing more than " the opera-
tion of the phenomenon termed 'the odylic
light' emitted from magnetic substances."
But it seems proper to mention that in
the "British Apollo," 1710, a physical
•cause was suspected, the rings being there
assigned to the direct agency of lightning.
In support of this hypothesis the reader
may consult Priestley s " Present State
of Electricity." See also No. cxvii. p.
391, of the " Philosophical Transactions,"
■where it is stated that Mr. Walker, walk-
ing abroad after a storm of thunder and
lightning, observed a round circle of about
four or five yards diameter, whose rim
■was about a foot broad, newly burnt bare,
as appeared from the colour and brittle-
ness of the grass roots. See " Gent.
Mag." for Dec. 1790. But in fact, Brand
himself says : Some ascribe the phssnome-
non of the circle or ring, supposed by the
•vulgar to be traced by the fairies in their
dances, to the effects of lightning, as being
frequently produced after storms of that
'kind, and by the colour and brittleness of
the grass-roots when first observed. The
" Athenian Oracle," mentions a popular
belief that " if a house be built upon the
ground where fairy rings are, whoever
shall inhabit therein does wonderfully
prosper."
Fairy Sparks, &C.— Certain lum-
inous appearances, often seen on clothes
in the night, are called in Kent
fairy sparks or shell-fire, as Ray in-
forms us in his " East and South
Country Words." I was ("says Brand)
told by Mr. Pennant, that there is a sub-
stance found at great depths in crevices
of lime-stone rocks, in sinking for lead
ore, near Holywell, in Flintshire, which
is called Menyn Tylna Teg, or fairies'
butter. So also in Northumberland the
common people call a certain fungous
excrescence, sometimes found about the
roots of old trees, fairy butter. After
great rains, and in a certain degree of
putrefaction, it is reduced to a consist-
ency which, together with its colour,
makes it not unlike butter, and hence
the name.
Faith's, St., Day — (October 6).
See Love Charms.
Faliingr Stars— See Aerolites.
Faistaff, Shakespear's— See
Death-Omens.
Fsk.ring. — This is mentioned as a
popular game at cards, or dice, or both.
in the "English Courtier and the Coun-
trey Gentleman," 1586.
Faro. — Sometimes called Pharaoh.
See Davis, Suppl. Glossary, 1881, p. 488.
Fast and Loose. — This game,
played with a skewer and a leathern belt
or girdle placed in folds edgewise on a
table, is also known as Pricking at the
Belt. A description of it by Sir John
Hawkins occurs in a note to Davenport's
City Night-Cap in Hazlitt's edition of
Dodsley. It was a game at which vag-
rants (so-called gypsies) cheated common
people out of their money. Comp. Nares,
1859, in V.
Fast-E'en Tuesday. — See Shrove
Tuesday.
Faustus or Faust. — See my
National Tales and Legends, 1892, for the
earliest attempt to place this story on its
true footing.
Favours. — In the "Defence of
Conny-Catching," 1592, Signat, C 3, ver-
so, is the following passage: "Is there
not heere resident about London, a crew
of terryble hacksters in the habite of
gentlemen wel appareled, and yet some
weare bootes for want of stockings, with a
locke worne at theyr lefte eare for their
mistrisse favour." The subsequent is taken
from Lodge's "Wit's Miserie," 1596, p.
47 : " When he rides, you shall know him
by his fan : and, if he walke abroad, and
misse his mistres favour about his neck,
arme, or thigh, he hangs the head like
the soldier in the field that is disarmed."
In Marston's " Dutch Courtezan," a pair
of lovers are introduced plighting their
troth as follows :
" Enter Freeville. Pages with torches.
Enter Beatrice above." After some very
irnpassioned conversation, Beatrice says :
"I give you faith; and prethee, since,
poore soule ! I am so easie to beleeve thee,
make it much more pitty to deceive me.
Weare this slight favour in my remem-
brance " (throweth down a ring to him).
" Freev. Wliich, when I part from,
Hope, the best of life, ever part from
me !
Graceful mistresse, our nuptiall
day holds.
"Beatrice. With happy Constancye a
wished day."
Of gentlemen's presents on similar occa-
sions, a lady, in Beaumont and Fletcher's
"Cupid's Revenge," 1615, Dyce's B. and
P., 11, 390, says:
" Given earings we will wear;
Bracelets of our lovers' hair.
Which they on our arms shall twist
With their names carv'd, on our
wrist."
In England these knots of ribbons were
232
NATIONAL FAITHS
distributed in great abundance formerly,
even at the marriages of persons of the
first distinction. They were worn at the
hat, (the gentlemens', I suppose), and
consisted of ribbons of various colours. If
1 mistake not, white ribbons are the only
ones used at present.
"What posies for our wedding-rings,
What gloves we'll give, and ribban-
ings."
— derrick.
Bride favours appear to have been
worn by the peasantry of France on
similar occasions on the arm. Favours
are still assumed on a variety of occasions.
Fa.vv. — See Gypsies.
Favtfkes, Guy. — (Nov. 5). The
ignorant processions of hoys, who carry
about the effigy of the unfortunate York-
shire gentleman, sing the following verses,
which are, perhaps, scarcely worth inser-
tion on any other ground than the gradual
evanescence of all our old vulgar usages :
Bemember, remember
The fifth of November,
Gunpowder treason and plot :
I see no reason,
Why gunpowder treason
Should ever be forgot.
Guy Fawkes Guy,
Hit him in the eye, etc.
The late Mr. Robert Davies, the scholarly
Town Clerk of York, devoted a pamphlet
to the family history of the Fawkes's of
York, small 8vo., 1850. Good and sen-
sible Bishop Sanderson exclaims : " God
grant that we nor ours ever live to see
November the fifth forgotten or the solem-
nity of it silenced." The figures of the
Pope and the Devil were formerly burnt
on this occasion. There is an account
of the remarkable cavalcade on the even-
ing of this day in the year 1679, at the
time the Exclusion Bill was in agitation.
The Pope, it should seem, was carried in
a pageant representing a chair of state
covered with scarlet, richly embroidered
and fringed ; and at his back, not an
effigy, but a person representing the
Devil, acting as his holiness's privy-couu-
cillor; and "frequently caressing, hug-
ging, and whispering him, and oftentimes
instructing him aloud." The procession
was set forth at Moorgate, and passed first
to Aldgate, thence through Leadenhall
Street, by the Royal Exchange and Cheap-
side to Temple Bar. The statue of the
Queen on the inner or eastern side of
Temple Bar having been conspicuously
ornamented, the figure of the Pope was
brought before it, when, after a song,
Eartly alluding to the protection afforded
y Elizabeth to Protestants, and partly
to the existing circumstances of the times,
a vast bonfire having been prepared "over
against the Inner Temple Gate, his holi-
ness, after some compliments and reluc-
tances, was decently toppled from all his
grandeur into the impartial flames; the
crafty Devil leaving his infallibilityship
in the lurch, and laughing as heartily at
his deserved ignominious end as subtle
Jesuits do at the ruin of bigoted lay Catho-
lics, whom themselves have drawn in."
This enlightened demonstration was found
so attractive, that, in 1680 it was repeated
with additions. In 1715, the effigy of the
old Pretender was burnt by the people, as
well as those of the Pope and the Devil,
on this anniversary, and the additional
feature in the demonstration does not
seem to have been given up, even when
the Jacobite cause was finally abandoned.
This is one of the grand days
with the Societies of the Temple,
when an extra bottle of wine is
allowed to each mess in hall ; it used
to be observed as a holiday at some
of the public schools and offices. Before
the custom declined in popularity every-
where, it was the practice of the boys to
dress up an image of Guy Fawkes, hold-,
ing in one hand a dark lanthorn, and in
the other a bundle of matches, and to
carry it about the streets begging money
in these words, "Pray remember Guy
Fawkes !" In the evening there are bon-
fires, and these frightful figures are burnt
in the midst of them. In " Poor Robin "
for 1677 are the following observations :
" Now boys with
Squibs and crackers play,
And bonfires' blaze
Turns night to day."
This old usage finds no favour with the
High Church party at present so para-
mount, or with the community at large,
and is in fact happily dying out.
Feathers. — There is a well-known
article of popular belief in some districts,
particularly in the eastern counties, that
the presence of game-feathers in a feather
bed will prolong the agonies of death.
There is a curious paper on this subject
by Mr. Albert Way, in the fourth volume
of "Notes and Queries." 1st series. The
same idea is entertained in some parts of
Yorkshire with regard to pigeon's feathers,
and in Cumberland respecting those of the
turkey. The objection to game feathers
is widely prevalent, occurring in Derby-
shire and in several parts of Wales ; and
I hardly think that the superstition can
be explained on the utilitarian theory pro-
pounded by the writer in the " Athen-
aeum," "that none of these feathers are
fit for use. being too hard and sharp in
the barrel." It is impossible, according
to Grose, for a person to die, while resting
on a pillow stuffed with the feathers of a
dove; but he will struggle with death ii^
AND POPULAR CUSTOMS.
the most exquisite torture. The pillows
of dying persons are therefore taken
away, says he, when they appear in great
agonies, lest they may have pigeons'
feathers in them. A more ridiculous or
degrading superstition can scarcely be
imagined, and as to the j-emoval of the
pillow from under the head of a dying
person, it is almost always followed by
suffocation. Nurses, when they are not
carefully watched, will snatch this sup-
port away suddenly, to accelerate the re-
sult, and save trouble. The "British
Apollo " very properly characterizes this
as an " old woman's story," and adds !
" But the scent of pigeon's feathers is so
stiongj that they are not fit to make beds
with, insomuch that the offence of their
smell may be said (like other strong smells)
to revive any body dying, and if troubled
with hysteric fits. But as common prac-
tice, by reason of the nauseousness of the
smell, has introduced a disuse of pigeons'
feathers to make beds, so no experience
doth or hath ever given us any example
of the reality of the fact."
Fernseed. — The ancients, who
often paid more attention to received
opinions than to the evidence of their
senses, believed that fern bore no seed
(Pliny's "Nat. Hist.," by Holland, hb.
xxvii. ch. 9). Our ancestors imagined
that this plant produced seed which was
invisible. Hence, from an extraordinary
mode of reasoning, founded on the fantas-
tic doctrine of signatures, they concluded
that they who possessed the secret of wear-
ing this seed about them would become in-
visible. This superstition Shakespear's
good sense taught him to ridicule. It
was also supposed to seed in a single night
and is called in Browne's Pastorals'
1614 :
" The wond'rous one-night seeding
feme."
Johnson the Botanist, in his edi-
tion of Gerarde, 1633, says: "Fern is
one of those plants which have their seed
on the back of the leaf, so small as to
escape the sight. Tliose who perceived
that fern was propagated by semination,
and yet could never see the seed, were
much at a loss for a solution of the diffi-
culty ; and, as wonder always endeavours
to augment itself, they ascribed to fern-
seed many strange properties, some of
which the rustick virgins have not yet for-
gotten or exploded.' In a MS. of the
time of Queen Elizabeth there is the fol-
lowing receipt: "Gather fearne-seed on
Midsomer Eve betweene 11 and 12 noone
and weare it about thee continually." It
is said to be also gatherable at night. Fern-
seed, according to a passage quoted by
Grose, was looked upon as having great
magical powers, and must be gathered on
^ _ ^>
Midsummer Eve. A person who once
went to gather it reported that the spirits
whisked by his ears, and sometimes struck
his hat and other parts of his body, and
at length, when he thought he had got a
good quantity of it, and secured it in
papers and a box, when he came home, he
found both empty. A respectable coun-
tryman at Heston, in Middlesex, informed
Brand in June, 1793, that when he was
a young man, he was often present at the
ceremony of catching the fern-seed at mid-
night, on the eve of St. John Baptist.
The attempt, he said, was often unsuccess-
ful, for the seed was to fall into the plate
of its own accord, and that too without
shaking the plant. Dr. Rowe, of Laun-
ceston, apprised him, October 17th, 1790,
of some rites with fern-seed which were
still performed at that place. Mr. Couch
of Bodmin observes: "Midsummer-day,
the feast of the Summer Solstice, is
marked only (among the Cornish tinners)
by the elevation of a bush or a tall pole,,
on the highest eminence of the stream
work."
Torreblanca, in his " Demonologia,"
suspects those persons of witchcraft
who gather fern -seed on this night.
Lemnius tells us: "They prepare
fern gathered in a tempestuous night,
rue, trifoly, vervain, against magi-
cal impostures." In "The Pylgremage
of Pure Devotyon, newly translatyd into
Englishe," is this passage : " Pera venture
they ymagyne the symylytude of a tode
to be there, evyn as we suppose when we
cutte the fearne-stalke there to be an
egel, and evyn as chyldren (whiche they
se nat indede) in the clowdes, thynke
they see dragones spyttynge fyre, and
hylles flammynge with fyre, and armyd
men encounterynge." Of course this
notion about fernseed is perfectly fanciful
and equally groundless. Shakespear justly
ridicules it in Henry IV., i., 2:
" Gadshill. We steal as in a castle, cock-
sure ; we have the receipt of fern-seed,,
we walk invisible.
Chamberlain. Nay, I think rather you
are more beholden to the night than to
the fern-seed, for your walking invisible."
Steevens remarks : " This circumstance
[its gift of invisibility] relative to the
fern-seed is alluded to in Beaumont and
Fletcher's ' Fair Maid of the Inn' : —
' Had you Gyges' ring?
Or the herb that gives invisibility?'
" Again, in Ben Jonson's ' New Inn ' :
' I had
No medicine. Sir, to go invisible,
No fern-seed in my pocket.' "
In " riaine Percevall the Peace-maker of
England," sign. C 3, the author remarks :
" I thinke the mad slave hath tasted on a.
234
NATIONAL FAITHS
fern-stalke, that he walkes so invisible."
Butler alludes to this superstitious
notion :
" That spring like fern, that infect weed
Equivocally, without seed."
Addison laughs at a doctor who was ar-
rived at the knowledge of the green and
red dragon, and had discovered the female
fern-seed.— Taikr, No. 240.
Festing: Penny. — See Denier de
Foi.
Fetch or Fetich.^ — There are, says
Grose, the exact figures and resemblances
of persons then living, often seen not only
by their friends at a distance, but many
times by themselves : of which there are
several instances in Aubrey's "Miscel-
lanies." These apparitions are called
fetches, and in Cumberland swarths : they
most commonly appear to distant friends
and relations, at the very instant preced-
ing the death of the person whose figure
they put on. Sometimes there is a
greater interval between the appearance
and death. For a particular relation of
the appearance of a fetch-light or dead-
man's candle, to a gentleman in Carmar-
thenshire, see the "Athenian Oracle,"
vol. i. pp. 76, 77, and ibid., vol. iii. p. 150 ;
also, Aubrey's "Miscellanies," p. 176;
and Baxter's "World of Spirits,^' 1691,
pp. 131-137.
Field-Ale or Filkdale.— Refresh-
ment furnished in the field or open air to
bailiffs of hundreds, and supplied from
funds contributed by the inhabitants of
the particular hundred. It has long fal-
len into disuse. Tomlins, Law Bid.,
1835, in V.
Field Mice. — The following illustra-
tion of the barbaTous practice T)f enclos-
ing field-mice was received by Mr. Brand
in a letter, dated May 9, 1806, from Robt.
Studley Vidal, Esq., of Cornborough near
Bideford, a gentleman to whom he was
much indebted for incidental information
on the local customs of Devonshire :
" An usage of the superstitious kind
has .iust come under my notice, and which,
as the pen is in my hand, I will shortly
describe, though I rather think it is not
peculiar to these parts. A neighbour of
mine, on examining his sheep the other
day, found that one of them had entirely
lost the use of its hinder parts. On see-
ing it I expressed an opinion that the
animal must have received a blow across
the back or some other sort of violence
which had injured the spinal marrow, and
thus rendered it paralytic : but I was
soon given to understand that my remarks
only served to prove how little 1 knew of
country affairs, for that the affection of
the sheep was nothing uncommon, and
that the cause of it was well known.
namely a mouse having crept over its
back. I could not but smile at the idea ;
which my instructor considering as a mark
of incredulity, he proceeded very gravely
to inform me that I should be convinced
of the truth of what he said by the means
which he would use to restore the animal;
and which were never known to fail. He
accordingly dispatched his people here
and there in quest of a field mouse ; and
having procured one, he told me that he
should carry it to a particular tree at
some distance and, inclosing it within a
hollow in the trunk, leave it there to
perish. He further informed me that he
should bring back some of the branches of
the tree with him for the purpose of their
being drawn now and tnen across the
sheep's back, and concluded by assuring
me, with a very scientific look, that I
should soon be convinced of the efficacy of
this process, for that, as soon as the poor
devoted mouse had yielded up his life a
prey to famine, the sheep would be re-
stored to its former strength and vigour.
I can, however, state with certainty, that
the sheep was not at all benefited by this
mysterious sacrifice of the mouse. The
tree, I find, is of the sort called witch-
elm or witch-hazel." It is more properly
described as the wych elm or hazel.
Fifoliets or Feux Follets.— See
Will o' the Wisp.
Fifteen or Eleven. — Some old
trick (? at cards). See Thynne's De-
bate between Pride and Lowliness (1570),
p. 51 of repr.
Fifth of November. — See
Fawkes (Guy) and St. Hugh's Day.
Fig Sunday. — A popular name for
the Sunday before Easter, in allusion to
Jesus Christ's alleged desire to eat that
fruit on his way from Bethany. Brand
says that it is known under this name in
Northamptonshire and Hertfordshire.
Miss Baker, writing in 1854, says : " It is
the universal custom with both rich and
poor to eat figs on this day. On the Sat-
urday preceding this day, the market at
Northampton is abundantly supplied with
figs, and there are more purchased at this
time than throughout the rest of the year :
even the charity children in some places
are regaled with them. . ." Northampt.
Gloss., 1854. A correspondent of Hone,
in the "Year Book," col. 1593, remarks:
" At Kempton in Hertfordshire, five miles
from Hertford, it hath long been, and, for
aught the writer knoweth, still is a cus-
tom for the inhabitants, ' rich and poor,
great and small,' to eat figs on the Sunday
before Easter, there termed ' Pig Sunday.'
A dealer in ' groceries, ' resident at
Kempton, affirmed to me from his own
lengthy observations, that more figs are
sold in the village the few days previous
AND POPULAR CUSTOMS.
235
than in all the year beside." This was
written in 1832.
Fig-gfing: Craft.— A term applied in
SI tract elsewhere mentioned (See Mum-
chance) to cheaters at dice.
Figrery Pudding. — Plum pudding,
so called in some parts. The Editor's
father always used this form.
Finding: or Losing: Things. —
Melton says : " That if a man, walking in
the fields, finde any foure-leaved grasse,
he shall in a small while after find some
good thing. That it is nought for a man
or woman to lose their hose garter. That
it is a sign of ill lucke to find money."
Astrologaster, 1620, p. 46. Greene in
" The Ground worke of Conny-catching,"
1592, (an alteration of Harman's " Cav-
■eat," 1567), sign. B, tells us, " 'Tis ill
lucke to keepe found money. Therefore
it must be spent." Mason mentions as
an omen of good luck, "If drinke be
spilled upon a man ; or if he find old iron."
Hence it is accounted a lucky omen to
find a horse shoe. Anatomie of Sorcerie,
1612, 90, and Horseshoe, infra. Homes
remarks : " How frequent is it with people
•(especially of the more ignorant sort,
which makes the things more suspected),
to think and say, (as Master Perkins re-
lates), if they finde some pieces of iron,
it is a prediction of good luck to the
finders. If they find a piece of silver, it
is a foretoken of ill luck to them. Demon-
ologie, 1650, p. 60. Even the learned
Boyle admits that he once stooped to pick
up a horse-shoe, but it was only, he tells
us, " to make merry with this fond conceit
•of the superstitious vulgar." Occasional
Reflections, 1665, p. 217. It was con-
sidered unlucky to let a pin lie on the
floor. So the common nursery rhyme in-
structs us :
" See a pin and pick it ui
All the day you'll have good
luck;
Bad Tuck you'll have all'the day."
See a pin and let it lay
"^ lilt
Fire. — There is seme curious matter
hearing on this ^olific subject in Mr.
Wright's " Essays on the Superstitions of
the Middle Ages," 1846, in the chapter
devoted to mythology. One of the magi-
cal devices, against which there is a gen-
eral protest in a Saxon homily, quoted by
this learned writer, was directed against
any one " who places his child on the
roof, or in a furnace, for the recovery of
his health. ..." That a belief in the
power of resuscitation by fire had at one
time some hold on the popular mind in
our country, we have evidence in the
strange production called "The Treatyse
of the Smyth whych that forged hym a
new dame," printed about the middle of
the sixteenth century, but a great deal
older than the date of publication in its
structure and doctrine. The piece may
be seen in Hazlitt's Popular Poetry,
1864-6.
Fire-Balis. — See Aerolites.
Fire-Drake. — (Draco volans). White
calls the fiery dragon " a weaker kind of
lightning. Its livid colour, and its fall-
ing without noise and slowly, demonstrate
a great mixture of watry exhalation in
it. 'Tis sufiicient for its shape that
it has some resemblance of a dragon, not
the expresse figure." Institutions, 1656,
p. 156. By the subsequent description,
copied by Blount from BuUokar's "Ex-
positor," 1616, the fire-drake should seem
to be a distinct appearance from the ignis
f atuus : "There is a fire sometimes seen
flying in the night, like a dragon : it is
called a fire-drake. Common people think
it a spirit that keeps some treasure hid ;
but philosophers affirm it to be a great
unequal exhalation inflamed between two
clouds, the one hot, the other cold (which
is the reason that it also smokes), the
middle part whereof, according to the
proportion of the hot cloud, being greater
than the rest, makes it seem like a belly,
and both ends like a head and tail." I
suppose our author, when he says the
above is like a dragon, refers to the com-
mon graphic description of that imagin-
ary creature. The name is used in 1663 as
characteristic of a ruffianly knight-adven-
turer. Hazlitt's Handbook. 1867, p. 198.
In the " Life of Anthony a Wood," under
date of May 16, 1668, is the following:
" Between 9 and 10 of the clock at night,
there was seen by them, Matthew Hutton
and Anthony Wood and those of the fam-
ily of Borstall near Brill, in Bucks, a
draco volans fall from the sky. It made
the place so light for a time, that a man
might see to read. It seemed to A. W.
to be as long as All Saints' steeple in Ox-
on, being long and narrow; and when it
came to the lower region, it vanished into
sparkles, and as some say, gave a report.
Great raines and inundations followed,
&c." Lives of Leland, Hearne and Wood,
1772, ii., 212.
"A Fire -Drake," says Steevens,
"is both a serpent, antiently called
a brenning - drake or dipsas, and a
name formerly given to a Will o' the
Wisp, or ignus fatuus. So in Drayton's
' Nymphidia ' ;
' By the hissing of the snake,
The rustling of the fire-drake.' "
Again, in the anonymous play of "Ctesar
and Pompey," 1607:
" So have I scene a fire-drake glide
along
Before a dying man, to point his grave,
And in it stick and hide."
235
NATIONAL FAITHS
Aubanus, p. 270, speaking of his German
experiences or observations, tells us :
" Ignis fit, cui Orbiculi quidam lignei per-
forati imponuntur, qui quum inflamman-
tur, iiexilibus virgis prsefixi, arte et vi in
aerem supra Moganum amnem excutiun-
tur : Draconem igneum volare putant,
qui prius non viderunt."
Plot, in his " Oxfordshire," fol. 203,
mentions "that, about the year 750, a
battle was fought near Burford, perhaps
on the place still called Battle-Edge, west
of the town towards Upton, between Cuth-
red or Cuthbert, a tributary king of the
West Saxons, and Ethelbald king of Mer-
cia, whose insupportable exactions the
former king not being able to endure,
he came into the field against Ethelbald,
met, and overthrew him there, winning
his banner, whereon was depicted a golden
dragon ; but this was an ordinary de-
vice or cognizance, and not an artificial
draco volans, like that of Aubanus. Comp.
Excerpta Uistorica, 1833, p. 404.
Fire Omens. — Willsford tells us:
' ' When our common fires do burn with a
pale flame, they presage foul weather. If
the fire do make a huzzmg noise, it is a
sign of tempests near at hand. When the
fire sparkleth very much, it is a sign of
rain. If the ashes on the berth do dodder
together of themselves, it is a sign of rain.
When pots are newly taken off the fire, if
they sparkle (the soot upon them being
incensed), it presages rain. When the
fire scorcheth, and burnetii more vehe-
mently than it useth to do, it is a sign of
frosty weather ; but if the living coals do
shine brighter than commonly at other
times, expect then rain. If wood or any
other fuel do crackle and break forth wind
more than ordinary, it is an evident sign
of some tempestuous weather neer at
hand ; the much and suddain falling of
soot presages rain." Nature's Secrets,
1658, p. 120. Defoe seems to say that in
his time superstitious persons imagined
every variety of shape in the fire : swords,
and other weapons, buildings of all kinds,
wedding-rings, bags of money, and, in
fact, whatever they wished. Blem. of
Duncan Campbel, 1732, p. 61. In the
"Vicar of Wakefield," among the omens
of the Doctor's daughters, are " Purses
bounded from the fire." In the North of
England, the cinders that bound from the
fire are carefully examined by old women
and children, and according to their re-
spective forms are called either coffins or
purses, and consequently thought to be
ths presages of death or wealth. A coal,
says Grose, in the shape of a coffin, flying
out of the fire to any particular person,
betokens their death not far off. But,
on the other hand, according to Moulin,
the flame suddenly bursting from the
ashes was a good sign. Vates, p. 219.
"So when a child, as playful children
use.
Has burnt to tinder a stale last year's
News,
The flame extinct, he views the roving
fire —
There goes my lady, and there goes the
squire.
There goes the parson, oh ! illustrious
spark.
And there, scarce less illustrious, goes,
the clerk !"
—Cowper's Poems, 1798, vol. i., p. 272. A
flake of soot hanging at the bars of th&
grate, says Grose, also denotes the visit of
a stranger. Some clap their hands when
they see the latter, and by the number of
times they do this, they judge the number
of days that will elapse before the person
comes. Many fantastic shapes are dis-
cerned in the fire, in the candle, and in
the tea-cup by some people. I have had
the figure of a dog carrying a parcel,
shown to me in the last-mentioned ; but I
hardly know whether this was supposed to.
be indicative of good or the reverse. I
do not know whether this has anything to
do with Cowper's idea, in his "Winter
Evening," that the fungus in the candle
" implies the arrival of a parcel."
Fires. — That fires were very frequent,
in London, Fitzatephen proves. The Saxon
Chroniclo also makes frequent mention of
towns being burned, which might be expected
for the same reason, the Saxon term for-
bnilding being 5ecil>mbpil>an. " cJolae pastes
XjondoniEe sunt Stultorum immodica potatio,,
et frequena Incendium."
Firing: at the Apple Trees.—
In Devonshire, on Twelfth Day Eve, the-
farmers used to rally out with guns and
blunderbusses, and fire with powder only
at the apple-trees in the orchards, pro-
nouncing an invocation in doggerel, pray-
ing for a bountiful harvest of fruit. A
representation of this ceremony was
given in the Illustrated London News of
January 11, 1851, and is reproduced on a
smaller scale in the Antiquary for Marcli,
1895, where the verses are given, with
an account by a correspondent at Exeter.
The origin at this custom is said to be^
unknown ; the harmless fusillade may have
been intended either as a salute to the
good genius of the orchard or as a con-
juration against evil spirits. The ancients-
attributed to their sylvan deities the pros-
perity of their fruit-seasons or otherwise.
First Foot or Qual-tash. — In
the North of England the first person who-
enters the house on Christmas or New
Year's Eve is called, says Brockett, the-
First Foot.
AND POPULAR CUSTOMS.
Five«<. — See Tenuis.
Flapdragron. — See Halliwell in v.
Fleas. — I find the following in Hill's
" Natural and Artificial Conclusions,"
1581 : "A very easie and merry conceit to
lieep oft fleas from your beds or chambers.
Plinie reporteth that if, when you first
hear the cuckow, you mark well where
your right foot standeth, and take up of
that earth, the fleas will by no means breed
either in your house or chamber, where
any of the same earth is thrown or scat-
tered." So M. Thiers, " La premiere
fois qu'on entend le Coucou, cerner la
terre qui est sous le pied droit de celuy
qui I'entend, & la repandre dans les mai-
•sons afin d'enchasser les puces." Among
the jests of Scogin is " How Scogin sold
Powder to Kill Fleas." He broke up
some wood from a rotten post, and went
about among the old 'wives, pretending
that it was a famous receipt. Comp.
€ld English Jest Boohs, 1864, ii., 84.
Flibbertigribbet. — See Nares,
■Gloss., 1859, in v.
Flies. — Willsford says: "Flies in the
spring or summer season, if they grow
busier or blinder than at other times, or
that they are observed to shroud them-
selves in warm places, expect then quickly
for to follow, either hail, cold storms of
rain, or very much wet ireather ; and if
those little creatures are noted early in
autumn to repare unto their winter quar-
ters, it presages frosty mornings, cold
storms, with the approach of hoary win-
ter. Atomes or flies, swarming together
and sporting themselves in the sunbeams,
is a good omen of fair weather." Snturc's
Secrets, 1658, p. 135. " Amongst our deep
sea fishermen at Greenock there is a most
comical idea, that if a fly falls into the
glass from which any one has been drink-
ing, or is about to drink, it is considered
a sure and true omen of good luck to the
drinker, and is always noticed as such by
the company." — Notes and Queries, Dec.
22, 1855. An anecdote in an early jest
book possibly alludes to this idea. A
traveller being at a banquet, where a fly
chanced to fall into his glass, he took it
out before he drank, but afterwards put
it in again. Being asked his reason, he
answered, that for his own part he did
not like flies, but others might.
Flouncing:.— The custom of flounc-
ing is said to be peculiar to Guernsey. It
is an entertainment given by the parents
of a young couple, when they are engaged,
and the match has received approval. The
girl is introduced to her husband's fam-
ily and friends by her future father-in-law,
and the man similarly by hers : after this,
they must keep aloof from all flirtation,
237
however lengthy the courtship may prove.
The belief is, that if either party break
faith, the other side can lay claim to a
moiet;y of his or her effects.
Flowers, Herbs, &c., on Days
of Humiliation and Thanks-
giving. — In the Parish Accounts of St.
Margaret, Westminster, under 1650-1, are
the following items, the interest of two of
which is more than archseological :
"Item, paid for herbs that were strewed
in the windows of the church, and about
the same, att two severall dales of Humili-
ation, 3s. lOd. Item, paid for herbs that
were strewed in the church upon a daie
of thanksgiving, 2s. 6d. Item, paid for
herbs that were strewed in the church on
the 24th day of May, 1651, being a day
of humiliation, 3s. Item, paid to the
ringers, for ringing on the 24th of Octo-
ber, being a day of thanksgiving for the
victorie over the Scotts at Worcester, 7s.
Item, paid for hearbes and lawrell that
were strewed in the church the same day,
8s." Mrs. Joyce Jeffries, of Hereford
and other places, in the time of Charles
I. used, as her account-books shew, to have
her pew in All Saints' Church, Hereford,
di-essed with flo\\^ers at Christmas by the
clerk's wife. It is still the universal
practice to deck churches and piivate
dwellings with holly at Christmas, and
the evergreen is usually left to the end
of February, or till Good Friday. In
towns the custom is rather a mechanical
habit, it is to be feared, than any genu-
ine homage to a time-honoured obser-
vance. Archceologia, xxxvii., 200
Flowers, &c., at Marriag'es.
—There was anciently a custom at mar-
riages of strewing herbs and flowers, as
also rushes, fi-om the house or houses
where persons betrothed resided, to the
church. Herrick and Braithwaite refer
to this usage. The former writes :
" All haile to Hymen and his marriage
day,
Strew rushes and quickly come away ;
Strew Rushes, maides, and ever as you
strew.
Think one day, maydes, like will be
done for you."
Hesp., 1648, p. 129. Strappado for the
Divell, 1615, p. 74. Browne, who wrote
his Pastorals before 1614, evidently
in the following lines describes some vil-
lage wedding in his native Devon :
" As I haue seene vpon a Bridall day
Full many maids clad in their best
array.
In honour of the Bride come with their
flaskets
Fill'd full with flowers: others in
wicker baskets
238
NATIONAL FAITHS
Bring from the marish rushes, to o'er-
spread
The ground, whereon to church the
louers tread :
Whilst that the quaintest youth of all
the plaine
Vshers their way with raany a piping
straine."
Every one will call to mind the passage
in Shakespear to this purpose :
" Our bridal flowers serve for a buried
corse."
Armin's "History of the Two Maids of
Moreclacke," 1609, opens thus, prepara-
tory to a wedding : ' ' Enter a maid strew-
ing flowers, and a serving-man perfuming
the door. The maid says ' strew, strew,'
— the man, ' the muscadine stays for the
bride at Church.' " 80 in Brooke's "Epi-
thalamium " : —
' ' Now busie maydens strew sweet
flowres."
Engl. Hel, ed. 1614, R 1 v°. The strew-
ing herbs and flowers on this occasion, as
mentioned in a note upon Barrey's play
of "Ram Alley," 1611, to have been prac-
tised formerly, is still kept up in Kent
and many other parts of England. Dods-
ley's 0. P., by Hazlitt, x., 366. In the
drama just cited, we read : " Enter Adri-
ana, and another strawing hearbes."
"Adr. Come straw apace. Lord! shall
I never live,
To walke to church on flowers? O, 'tis
fine.
To see a bride trip it to church so
lightly.
As if her new choppines would scorne
to bruze
A silly flower !"
In " Oxford Drollery," 1671, p. 118, is a
poem styled " A Supposition," in which
the custom of strewing herbs is thus al-
luded to :
" Suppose the way with fragrant herbs
were strewing,
All things were ready, we to church
were going :
And now suppose the priest had joyn'd
our hands," &c.
Flowers, &c., on Graves. —
Gough says : ' ' The Greeks used the ama-
ranth and the polianthus, one species of
which resembles the hyacinth, parsley,
myrtle. The Romans added fillets or
bandeaux of wool. The primitive Chris-
tians reprobated these as impertinent
Eractices ; but in Prudentius's time they
ad adopted them, and they obtain in a
degree in some parts of our own country,
as the garland hung up in some village
churches in Cambridgeshire, and other
counties, after the funeral of a young
woman, and the inclosure of roses round
graves in the Welsh church yards, tes-
tify." He adds: "Aubrey takes notice
of a custom of planting rose trees on the
graves of lovers by the survivors, at Oak-
ley, Surrey, which may be a remain of
Roman manners among us ; it being in
practice among them and the Greeks to
have roses yearly strewed on their graves,
as Bishop Gibson remarks from two in-
scriptions at Ravenna and Milan. The
practice in Propertius of burying the
dead in roses is common among our coun-
try people ; and to it Anacreon seems to
allude, in his o3rd Ode. Sep. Man Introd.
ii., xvii. and cciv. Bishop Gibson is also
cited as an authority for this practice by
Strutt. " Mann, and Customs, Anglo-
Saxon Era," vol. i. p. 69. See also Bray's
" Surrey," vol. ii. p. 165. I do not find
that the custom is at present retained. —
Ellis.
Moresin observes, at p. 61 : "Plores
et Serta, educto Cadavere, certatim
injiciebant Athenienses." Sir Thomag
Browne, in his " Urneburiall," tells us
that among the antients "the funerall
pyre consisted of sweet fuell, cypresse,
firre, larix, yewe, and trees perpetually
verdant." And he observes, " whether
the planting of yewe in church yards
holds its original from antient funerall
rites, or as an embleme of Resurrection
from its perpetual verdure, may also ad-
mit conjecture." Virgil, in Dryden'a
version, describing Anchises grieving for
Marcellus, makes him say :
" Full canisters of fragrant lilies bring,
Mix'd with the purple roses of the
spring :
Let me with fun'ral flow'rs his body
strow.
This gift which parents to their chil-
dren owe,
This unavailing gift, at least I may
bestow."
The custom of strewing flowers upon the
graves of departed friends, which has
been already incidentally noticed, is also
derived from a custom of the ancient
Church. St. Ambrose has these words:
" I will not sprinkle his grave with flow-
ers, but pour on his spirit the odour of
Christ. Let others scatter baskets of
flowers : Christ is our Lily, and with this
I will consecrate his relicks." And St.
Jerome tells us : " AVhilst other husbands
strewed violets, roses, lilies, and purple
flowers upon the graves of their wives,
and comforted themselves with such like
ofiices, Pammachius bedewed her ashes
and venerable bones with the balm of
alms." Epistola ad Pammachium de
obitu Uxoris. Durandus tells us that the
AND POPULAR CUSTOMS.
239
ancient Christians, after the funeral, used
to scatter flowers on the tomb. P. 237.
There is a great deal of learning in More-
sin upon this subject. Papatus, 157. It
appears from Pliny's " Natural History,"
from Cicero in his " Oration on Lucius
Plancus," and from Virgil's sixth ^neid,
that this was a funeral rite among the
Romans. They used also to scatter thera
on the unburied corpse. Gough has the
following passage : " The ancients used to
crown the deceased with flowers, in token
of the shortness of life, and the practice is
still retained in some places in regard to
young women and children. The Romish
Ritual recommends it in regard of those
who die soon after baptism, in token of
purity and virginity. It still obtains in
Holland and parts of Germany. The pri-
mitive Christians buried young women
with flowers, and martyrs with the instru-
ments of their martyrdom. I have seen
fresh flowers put into the coffins of chil-
dren and young girls." " Sep. Mon."
vol. ii. introd. p. 5. " Cum igitur infans
vel Puer baptizatus defunctus fuerit ante
usum Rationis, induitur juxta setatem,
et imponitur ei Corona de floribus, seu de
herbis aromaticis et odoriferis, in signum
integritatis Carnis et Virginitatis."
" Ordo Baptizandi, &c., pro Anglia,
Hiberuia, et Scotia," 1626, p. 97.
Bourne further remarks that, as
the form of procession is an emblem
of our dying shortly after our friend,
so the carrying in our hands of
ivy, sprigs of laurel, rosemary, or
other evergreens, is an emblem of the
soul's immortality. In the account of the
funeral expenses of Sir John Rudstone,
Mayor of London, 1531, I find the follow-
ing article : ' ' For yerbys at the bewryal,
£0 Is. Od." So, in a song in " Wit's Inter-
preter," 1655, we read :
' ' Shrouded she is from top to toe
With lillies which all o'er her grow,
Instead of bays and rosemary."
In a book by Dr. Case, the author
says : "I wil end with death, the
end of all mortality, which though it be
the dissolution of Nature and parting of
the soul from the body, terribfe in itself
to flesh and blood, and amplified with a
number of displeasant and uncomfortable
accidents, as the shaving of the head,
howling, mourning apparel, funeral
boughs of yen, box, cipresse, and the like,
yet we shall find by resorting to antiqui-
ties, that musick hath had a share amongst
them, as being unseasonable at no time."
Praise of Musicke, 1586, F 8 v". Friar
Laurence in "Romeo and Juliet" says:
"Dry up your tears, and stick your
Ilosemary
On this fair cor.'io."
Of Paris, the intended husband of Juliet,
who, to all appearance, died on their wed-
ding day, it is said, m the language of
Shakespear,
" He came with flowers to strew his
ladies grave,"
when he provoked and met his fate
by the hand of Romeo. Overbury,
in his " Characters," describing the
" faire and happy milkmaid," says:
' ' Thus lives she, and all her care is
that she may die in the Spring time, to
have store of flowers stucke upon her
winding-sheet ; " which has a complete
parallel in the Breton usage commemo-
rated in the traditional ballad or song,
The Flowers of May (Bleuniou Mae), or
which the concluding lines are :
" Heureuses les jeunes personnes, qui
meurent au printemps !
Heureuses les jeunes personnes que
I'on couvre de fleurs nouvelles."
Chants Populaires de la Bretagne, par
Villemarque, 1846, ii., 265. Gay describes-
thus the strewing of flowers upon the-
graves :
" Upon her grave the rosemary they
threw,
The daisy, butter'd-flow'r, and endive
blue."^
He adds the custom is still used in the
South of England, of fencing the graves
with osiers, &c. ; and glances at clerical
economy, for which there is oftentimes too-
much occasion, in the last two lines :
' ' With wicker rods we fenced her tomb
around.
To ward from man and beast the hal-
low' d ground.
Lest her new grave the parson's cattle
raze.
For both his horse and cow the church
yard graze."
Gough says : " It is the custom at this day
all over Wales to strew the graves both
within and without the church, with green
herbs, branches of box, flowers, rushes and
flags, for one year ; after which, such as
can afford it lay down a stone. Sep. Mon.
ii., Introd. 294. The common Welsh
graves are curiously matted round
with single or double matting, and
stuck with flowers, box, or laurel,
which are frequently renewed." Pepys
in his Diary, April 26, 1662, mentions a
churchyard near Soutliampton, wherfr
the graves were " accustomed to be all
sowed with sage." In Lancashire, it is
still usual in some districts for each mour-
ner to carry with him to the place of in-
terment a sprig of box prepared for the
purpose, and cast it, before leaving, into
the grave of the departed. Notes and
Queries, Dec. 26, 1868.
240
NATIONAL FAITHS
Flowers, &c., on Graves in
South Wales. — Mr. Brand borrowed
some notes from Malkin's South Wales,
which, though perhaps of no great autho-
rity, 1 scarcely like to disturb : " The bed
on which the corpse lies is always strewed
with flowers, and the same custom is ob-
served after it is laid in the cofl&n. They
bury much earlier than we do in England ;
seldom later than the third day, and very
frequently on the second. The habit of fill-
ing the bed, the coffin, and the room, with
sweet-scented flowers, though originating
probably in delicacy as well as affection,
must of course have a strong tendency to
•expedite the progress of decay. It is an
invariable practice, both by day and
night, to watch a corpse ; and so iirm a
hold has this supposed duty gained on
their imaginations, that probably there is
no instance upon record of a family so un-
feeling and abandoned as to leave a dead
body in the room by itself, for a single
minute, in the interval between the death
and burial. Such a violation of decency
would be remembered for generations.
The hospitality of the country is not less
remarkable on melancholy than on joyful
occasions. The invitations to a funeral
are very general and extensive, and the
refreshments are not light and taken
-standing, but substantial and prolonged.
Any deficiency in the supply of ale would
be as severely censured on this occasion as
at a festival. The grave of the deceased
is constantly overspread with plucked
flowers for a week or two after the fune-
ral. The planting of graves with flowers
is confined to the villages and the poorer
leople. It is perhaps a prettier custom.
t IS very common to di'ess the graves
•on Whitsunday and other festivals, when
flowers are to be procured : and the fre-
quency of this observance is a good deal
affected by the respect in which the de-
ceased was held. My father-in-law's
grave in Cowbridge Church has been
istrewed by his surviving servants every
Sunday morning for these twenty years.
It is usual for a family not to appear at
church till what is called the month's end,
when they go in a body, and then are
•considered as having returned to the com-
mon offices of life. It is a very antient
and general practice in Glamorgan to
plant flowers on the grave ; so that many
church yards have something like the
splendour of a rich and various parterre.
Besides this, it is usual to strew the graves
with flowers and evergreens, within the
church as well as out of it, thrice at least
every year, on the same principle of deli-
cate respect as the stones are whitened.
No flowers or evergreens are permitted to
"be planted on graves but such as are sweet-
■scented : the pink and polyanthus, sweet
fl
Williams, gilliflowers, and carnations,
mignonette, thyme, hyssop, camomile,
and rosemary, make up the pious decora-
tion of this consecrated garden. Turn-
soles, pionies, the African marigold, the
anemone, and many others I could men-
tion, though beautiful, are never planted
on graves, because they are not sweet-
scented. It is to be observed, however,
that this tender custom is sometimes con-
verted into an instrument of satire ; so
that where persons have been distin-
guished for their pride, vanity, or any
other unpopular quality, the neighbours
whom they may have offended plant these
also by stealth upon their graves. In the
Easter week most generally the graves are
newly dressed, and manured with fresh
earth, when such flowers or ever-greens as
may be wanted or wished for are planted.
In the Whitsuntide holidays, or rather the
preceding week, the graves are again
looked after, weeded, and otherwise
dressed, or if necessary, planted again. It
is a very common saying of such persons
as employ themselves in thus planting and
dressing the graves of their friends, that
they are cultivating their own freeholds.
This work the nearest relations of the de-
ceased always do with their own hands,
and never by servants or hired persons.
Should a neighbour assist, he or she never
takes, never expects, and indeed is never
insulted by the offer of any reward, by
those who are acquainted with the ancient
customs.
The vulgar practice and illiberal
prejudice against old maids and old
bachelors subsists among the Welsh in a
very disgraceful degree, so that their
graves have not unfrequently been planted
by some satirical neighbours, not only
v/ith rue, but with thistles, nettles, hen-
bane, and other noxious weeds. When a
young unmarried person dies, his or her
ways to the grave are also strewed with
sweet flowers and ever-greens ; and on such
occasions it is the usual phrase, that those
persons are going to their nuptial beds,
not to" their graves. There seems to be a
remarkable coincidence between these
people and the ancient Greeks, with re-
spect to the avoiding of ill-omened words.
None ever molest the flowers that grow on
graves ; for it is deemed a kind of sacri-
lege to do so. A relation or friend will
occasionally take a pink, if it can be
spared, or a sprig of thyme, from the
grave of a beloved or respected person, to
wear it in remembrance ; but they never
take much, lest they should deface the
growth on the grave. This custom pre-
vails principally in the most retired vil-
lages ; and I have been assured, that in
such villages where the right of grazing
the church yard has been enforced, the
AND POPULAR CUSTOMS.
241
practice has alienated the affections of
very great numbers from the clergymen
and their churches ; so that many have be-
come Dissenters for the singularly uncom-
mon reason that they may bury their
friends in Dissenting burying-grounds,
plant their graves with flowers, and keep
them clean and neat, without any danger
of their being cropt. The white rose is
always planted on a virgin's tomb. The
red rose is appropriated to the grave of
any person distinguished for goodness,
and especially benevolence of character.
The natives of the principality pride them-
selves much on these antient ornaments
(the yews) of their church yards ; and it is
nearly as general a custom in Brecknock-
-shire to decorate the graves of the de-
ceased with slips either of bay or yew,
stuck in the green turf, for an emblem of
pious remembrance, as it is in Glamor-
ganshire to pay a tribute of similar im-
port, in the cultivation of sweet-scented
flowers on the same spot. The graves of
■Glamorganshire, decorated with flowers
•and herbs, at once gratify the relations of
the departed and please the observer."
Flying: Coaches. — The older name
•of the merry-go-round at fairs. They are
mentioned in Poor Mohin for 1733. See
•the passage quoted in Nares, Gloss., in v.
Flying: Machine.— The name be-
stowed on the mail-coaches, which left
London to convey passengers along all the
^reat roads in the eighteenth century. It
is found described in Coaching Days and
■Coaching Ways, 1903.
Font. — The font was usually covered,
and the cover was made fast with a lock,
in order to guard against malignant in-
fluences. There was more reason in the
practice which formerly prevailed of
^securing the poor-boxes in the churches
with locks and keys, and even iron plates,
not propter sortilegia, but to guard the
donations of the charitable against com-
mon-place depredators. " Archseologia,"
vol. X. p. 207-8, where " Gent. Mag." vol.
xliv. p. 500 and vol. xlv. p. 13 are cited.
The passage requiring this protection to
ionts is curious :" Pontes baptismales sub
sera clausi teneantur propter sortilegia."
Fool (Christmas). — In represen-
tations of the Pool, who took part in
■dramatic performances and in sports at
festivals, he appears with all the badges
of his office ; the bauble in his hand, and
3, coxcomb hood, with asses' ears, on his
head. The top of the hood rises into the
form of a cock's neck and head, with a
fcell at the latter : and " Minshew's Dic-
tionary," 1617, under the word Cox-
■comb, observes, that " natural idiots and
fools have accustomed and still do accus-
tome themselves to weare in their capes
■cockes feathers, or a hat with the necke
and head of a cock on the top, and a bell
thereon." His hood is blue, guarded or
edged with yellow at its scalloped bottom,
his doublet is red, striped across, or rayed
with a deeper red, and edged with yellow,
his girdle yellow, his left-side hose yellow,
with a red shoe, and his right-side hose
blue, soled with red leather. In Gibson's
"Memoranda," 1510-11. a charge of a
halfpenny is made for a turnyd ladyll
spent for the foole," in connection with
the Court Revel of the 15th November in
that year. It seems from the prologue
to "Henry the Eighth," that Shake-
spear's Fools should be dressed " in a long
motley coat, guarded with yellow," which
is illustrated by a passage in Rowlands :
" My sleeves are like some Morris-daun-
cing fellow,
My stockings, ideot-like, red, greene,
and yeallow : — "
Comp. Nares, Glossary, 1859, in v., for an
excellent note on this subject.
Fool (Court). — In the " Privy
Purse Expenses of Henry VII." numerous
entries occur of money given to fools "in
reward." Under date of Jan. 12, 1492-3,
there is, "To Peche the fole in reward,
6s. 8d." Two other fools present them-
selves in this record : the Duke of Lancas-
A cotiRT FOOL (\5th Cent.).
ter and Diego the Spanish fool.
Steevens notices that the calf - skin
coats, worn formerly by the profes-
sional fools in great houses, were designed
to mark their calling, and to protect them
from chastisement by those indisposed to
tolerate their extravagances ; and this
custom, in his time, was still retained in
Ireland, in the Christmas mummings. He
observes of the later jesters : " Sometimes
these gentlemen over-passed the appointed
242
NATIONAL FAITHS
limits, and they were therefore corrected
or discharged. The latter misfortune hap-
pened to Archibald Armstrong, jester to
King Charles the First." Kushworth
says : " It so happened that, on the 11th
of the said March (1637-8), that Archi-
bald, the King's Fool, said to his Grace
the Archbishop of Canterbury, as he was
going to the Council-table, ' Whea's feule
now? doth not your Grace hear the news
from Striveling about the Liturgy P ' with
other words of reflection : this was pre-
sently complained of to the Council, which
produced the order for his expulsion from
Court." There is in Olaus Magpus a de-
lineation of a fool, or jester, with several
bells upon his habit, with a bauble in his
hand, and he has on his head a hood with
asses ears, a feather, and the resemblance
of the comb of a cock. The Lord Mayor
of London had his fool.
Fool (Domestic). — The following
passage occurs in Lodge's "Wit's Mis-
erie," 1596 p. 73 :" He is like Captain
Cloux, Foole of Lyons, that would needs
die of the suUens, because his master would
entertaine a new foole besides himself."
Comp. Newcastle. A character of this
kind was the unfortunate person, who
might in the good old days be " begged "
for a fool, if he was heir to an estate, and
had no friends. These abuses were once
frequent. See Thorns' Anecdotes and
Traditions, 1839, p. 7, and Lyly's Midas
(Works, 1858, ii., 74).
Fool Plough. — In the North of Eng-
land there is a custom used at or about
Shrovetide which, as will be seen, was an-
ciently observed also in the beginning of
Lent. The Fool Plough goes about, a
pageant that consists of a number of
sword dancers dragging a plough, with
music, and one, sometimes two, in very
strange attire ; the Bessy, in the grotesque
habit of an old woman, and the fool, al-
most covered with skins, a hairy cap on,
and the tail of some animal hanging from
his back. The office of one of these charac-
ters, in which he is very assiduous, is to
go about rattling a box amongst the spec-
tators of the dance, in which he receives
their little donations. It is also called
the fond plough, alitor the white plough,
so denominated because the gallant young
men that compose it appear to be dressed
in their shirts (without coat or waistcoat)
upon which great numbers of ribbands
folded into roses are loosely stitched on.
It appears to be a very airy habit at this
cold season, but they have on warm waist-
coats under it. Hutchinson, speaking of
the dress of the sword-dancers at Christ-
mas, adds : ' ' Others, in the same kind of
gay attire, draw about a plough, called
the Stot Plough, and, when they receive
the gift, make the exclamation Largess!
but if not requited at any house for their
appearance, they draw the plough through
the pavement, and raise the ground of the
front in furrows. I have seen twenty
men in the yoke of one plough." He con-
cludes thus: "The stot-plough has been
conceived by some to have no other deriva-
tion than a mere rural triumph, the
plough having ceased from its labour."
History of Northumberland, ii., 18. The
Fool Plough upon the Continent appears
to have been used after the solemn ser-
vice of Ash Wednesday was over. Hos-
pinian gives a very particular account of
it from Naogeorgus, and explains the
origin of its name.
Fools (Feast of). — See Du Cange,
V. Kalendse, and Du Tilliott, " Memoires
pour servir a I'Histoire de la Fete
des Foux," 1751 (as well as the
present work under April Fools'
Day). Du Cange, v. Cervula, Car-
pentier Supplem. ad Du Cange, ibid,
and under Ahbas Lcctitice, and Delrio
" Disquisit. Magis.", L. iii. P. ii. Quoest.
4. Sect. 5, p. 477. See also Hospinian
" de Orig. Fest. Christ." fol. 32 b. where
the practice is mentioned nearly in the
same words.
Foot-Ale. — Grose says, "There is a
kind of beverage called ' Foot-Ale ' re-
quired from one entering on a new occu-
pation." A person in this position is even
now, in many businesses, expected to pay
his footing, as it is called, m kind. Auc-
tioneers, when they hold their first sale,
are sometimes expected to treat the com-
pany all round.
Football or Camp. — The sport
named by Fitzstephen was almost cer-
tainly hand-ball. But football was one
of the most popular games in the city in
the middle ages, and regulations relating
to it are found at intervals in the Corpo-
ration archives. It was prohibited in the
fields near the City as early as 1314. But
in 1409 a proclamation of Henry IV. for-
bad anyone to levy money on pretence of
it being for the games of football or cock-
fighting. Riley's Memorials, 1868, p. 571.
In the early part of the fifteenth century
there was a gild of the Football Players,
and they held their meetings at Brewers*
Hall. Mr. Stahlschmidt found it recorded
in an old MS. book belonging to the
Brewers' Company. It is alluded to in a
deed of 30 Henry VI. The ballad of Sir
3ugh, or, The Jew's Daughter^ opens
with a scene in which Sir Hugh is play-
ing at the game on Hallowday, when
school boys are let out to engage in their
amusements : —
" Yesterday was brave Hallowday,
And, above all days in the year.
The schoolboys all got leave to play.
And little Sir Hugh was there.
AND POPULAR CUSTOMS.
243
" He kicked the ball with his foot,
And kepped it with his knee,
And even in at the Jew's window
He gart the bonnie ba' flee — "
As to its antiquity two passages in the
Sussex Archceological Collections, cited in
Notes and Queries, may be acceptable
here: — "In the proof of age of William
Selwyne (baptized in 1403), a witness,
John Hendyman, aged fifty-four, deposed
that he knew the date, because after the
baptism, he played football and broke his
leg (Inq. post mort., 3 Henry VI., No. 51,
cit. XV. S.A.Cy 213). Again, as to the
age of Robert Tank (baptized 1404), John
Coumbes remembers it because he was
playing football afterwards and broke his
leg (Inq. p. m., 4 Hen. VI., No. 42, cit.
xii. S.A.C., 43). Hence it is inferable
that the game was not unusually played
after christenings. Sir T. Elyot, in his
Oovernor, 1531, decries the sport : "Some
men wolde say that in the mediocritie,
which I have soo moohe praysed in shoot-
ynge, why shuld not bouling, claishe
pynnes, and koytynge, be as moche
commended? Veryly as for the two
laste, they be to be vtterly abiected
of all noble men, in lyke wyse foote
balle, wherein is nothynge but beas-
tely fury, and extreme violence, where-
of procedeth hurte, and consequently
rancour and malice do remayn with them
that be wounded, wherefore it is to be put
in perpetual sylence." King Lear having
chastised Goneril's steward, the latter re-
plies, "I'll not be struck, my Lord," —
"Nor tripped neither, you base football
player," replied the Earl of Kent, trip-
ping up his heels. (I. iv.). Ray says that
in his time it prevailed most in Norfolk,
Suffolk, and Essex. To Sir Thomas
Browne, who came among us from another
kingdom of the Octarchy, it was new ;
and he puts the word camp (or as he spells
it, kamp) into his small collection of Nor-
folk words." The following description
is from Forby's "Vocabulary," 1830. The
writer says, that in his time two kinds
of camp were recognised : rough-play and
civil-play. "In the latter there is no
boxing. But the following is a general
description of it as it was of old, and in
some places still continues. Two goals
are pitched at the distance of 120 yards
from each other. In a line with each are
ranged the combatants : for such they
truly are. The number on each side is
equal ; not always the same, but very com-
monly twelve. They ought to be uniformly
dressed in light flannel jackets, distin-
guished by colours. The ball is deposited
exactly in the mid-way. The sign or word
is given by an umpire. The two sides, as
they are called, rush forward. The sturdi-
est and most active of each encounter
those of the other. The contest for the
ball begins, and never ends without black
eyes and bloody noses, broken heads or
shins, and some serious mischiefs. If the
ball can be carried, kicked, or thrown to
one of the goals, in spite of all the resist-
ance of the other party, it is reckoned
for one towards the game ; which has some-
times been known to last two or three
hours. But the exertion and fatigue of
this is excessive . . . The prizes are com-
monly hats, gloves, shoes, or small sums
of money."
I shall transcribe hither what I find
in a quarter where it might scarcely
be looked for: " This rough and, it must
be_ confessed, somewhat dangerous sport,
originally in all probability introduced
into this country by the Romans, may still
on Shrove Tuesday be witnessed in certain
towns of South Wales. The balls consist
of bulls' bladders protected by a thick
covering of leather, and blown tight. Six
or eight are made ready for the occasion.
Every window in the town is shut by break
of day, at which time all the youths of the
neighbourhood assemble in the streets.
The ball is then thrown up in front of the
town-hall; and the multitude, dividing
into two parts, strive with incredible
eagerness and enthusiasm to kick the foot-
ball to the other extremity of the town.
In the struggle several kicks and wounds
are given, and many fierce battles take
place. The ball sometimes ascends thirty
or forty feet above the tops of the highest
houses, and falls far beyond, or goes right
oyer into the gardens, whither it is imme-
diately followed by a crowd of young men.
The sport is kept up all day, the hungry
combatants recruiting their strength from
time to time by copious horns of ale and
an abundant supply of the nice pancakes
which the women sell in baskets at the
corner of every street. To view this sport
thousand of persons assemble from all the
country round, so that to the secluded
population of those districts it is in some
sort what the battle in the Platanistas was
to the Spartans, or even what the Isth-
mian and Nemean games were to the
whole of Greece." St. John's Manners
and Customs of Ancient Greece, 1842, i.,
157. The same thing is still kept up at
Dorking, Epsom, and Kingston, in Sur-
rey; but there has been a movement so
far unsuccessful (1903) at Dorking for its
discontinuance. "At the Surrey Quarter
Sessions at Kingston yesterday the an-
cient custom of playing football in the
principal streets of Dorking on Shrove
Tuesday was referred to in the report of
the Standing Joint Committee to the
Justices. The committee stated that a
petition signed by upwards of one hundred
inhabitants of Dorking had been received,
244
NATIONAL FAITHS
urging the committee to adopt necessary
measures to put a stop to the practice. The
reasons given were that it caused a com-
plete cessation of business on the after-
noon of that day ; that it caused great
danger to vehicular and pedestrian traf-
fic ; that the ancient custom has now en-
tirely lost its significance in consequence
of the totally different conditions now
prevailing; and that it had become an
intolerable nuisance. The petitioners
stated that they had decided to discon-
tinue closing their shops and barricading
against an unlawful proceeding. — The
Committee reported that they we*e mak-
ing exhaustive inquiries on the subject
with a view to the suppression of the
custom, and would shortly make some de-
finite announcement." — Daily Graphic,
1897. A very curious practice prevails
at Sedgwick in Durham, where a match
is periodically played between the trades-
Eeople and the country-folk at Chester-le-
treet, and probably elsewhere, and the
ball on each occasion becomes public pro-
perty, and returns to its custodian, the
town-clerk, by the latter putting it thrice
through the bull-ring prior to proceed-
ings and at the close. Antiquary for
April, 1896. In the volume for 1898,
there is a very animated description of
the Shrovetide celebration there in that
year. At Pocklington, in the East Rid-
ing of Yorkshire, there is a narrow strip
of ground, where, after the races, they
play at football, and it sometimes happens
that one of the players throws the ball to
a man attending on horseback, who rides
off with it, and unless he is overtaken by
one belonging to the opposite side, carries
it into his own parish, where he is secure.
This is also the case in Morbihan, Brit-
tany, as described in Mr. Weld's interest-
ing work, 1856, but the sport seems to
have been there carried to almost brutal
extremities. Mr. Brand was informed
that, at Alnwick Castle, in Northumber-
land, the waits belonging to the town
come playing to the castle every year on
Shrove-Tiiesday, at two o'clock p.m.,
when a football was thrown over the
castle walls to the populace. He saw this
done Feb. 6th, 1788.
Football in Scotland. — In Sin-
clair's " Statistical Account of Scotland,"
the minister of Kirkmichael, in Perth-
shire, speaking of the manners and cus-
toms of the inhabitants, says, " Foot-ball
is a common amusement with the school-
boys, who also preserve the custom of
cock-fighting on Shrove Tuesday." On
Shrove-Tuesday at Inverness there is a
standing match at football between mar-
ried and unmarried women, in which the
former are always victors. Every year on
Shrove-Tuesday the bachelors and mar-
ried men drew themselves up at the Cross
of Scone, on opposite sides. A ball was
then thrown up, and they played from
two o'clock till sun-set. The game was
this. He who at any time got the ball
into his hands, ran with it till overtaken
by one of the opposite party, and then, if
he could shake himself loose from those
on the opposite side who seized him, he
ran on : if not, he threw the ball from
him, unless it was wrested from him by
the other party; but no person was al-
lowed to kick it. The object of the mar-
ried men was to hang it ; i.e., to put it
three times into a small hole in the moor,
the dool or limit on the one hand : that of
the bachelors was to drown it : i.e., to dip
it three times into a deep place in the
river, the limit on the other. The party
who could effect either of these objects
won the game. But, if neither party
won, the ball was cut into equal parts at
sunset. In the course of the play one
might always see some scene of violence
between the parties ; but, as the proverb
of this part or the country expresses, ' All
was fair at the Ball of Scone.' Stat. Ace.
of Scotland, xviii., 82. " This custom is
supposed to have had its origin in the days
of cnivalry. An Italian (it is said) came
into this part of the country, challenging
all the parishes, under a certain penalty
in case of declining his challenge. All
the parishes declined the challenge except
Scone, which beat the foreigner, and in
commemoration of this gallant action the
game was instituted. Whilst the custom
continued, every man in the parish, the
gentry not excepted, was obliged to turn
out and support the side to which he be-
longed ; and the person who neglected to
do his part on that occasion was fined :
but the custom being attended with cer-
tain inconveniences, was abolished a few
years ago."
The allusions to the game in early writ-
ings are very numerous. Tusser says :
"In meadow or pasture (to grow the
more fine)
Let campers be camping in any of
thine ;
Which if ye do suffer when low is the
spring,
You gain to yourself a commodious
thing."
Chamberlain, in a letter to Carleton,
March 5, 1600-1, says : " You may do well,
if you have any idle time, to play the
good fellow and come and see our matches
at football, for that and bowling wilbe
our best entertainment." Henry Spel-
man, in his Belation of Virginia, 1609,
says: "They vse beside football play,
w""" women and young boyes doe much
play at, the men neuer. They make ther
gooles as ours, only they neuer- fight nor
AND POPULAR CUSTOMS.
245
pull one another doone. The men play
w"" a litell balle lettinge it falle out of
ther hand and striketh w"" the tope of his
foot, and he that can strike the balle far-
thest, winnes that they play for." This
is the earliest American reference to
the game which I remember to have
seen. I quote from a modern edi-
tion of the original MS., possibly
not a very accurate text. But the
sense is sufficiently clear, except that
the writer seems to say in one place that
the men in Virginia did not play, only
the women and boys, and presently he
alludes to the way in which his own sex
did play.
" Football with us may be with them
balloon :
As they at tilt, so we at quintain, run."
Randolph, Eclogue on the Cotswold Games
(Works, 1875, 621-3). Day in the Blind
Beggar of Bednal Green, 1659, makes Tom
Strowd say: "I'll play a gole at Camp-
ball or wrassell a fall of the hip or the hin
turn with ere a Courtnoll of ye all for
20 quarters of malt, and match me height
for height." Strowd's was probably the
rough play, like the modern Rugby. Un-
der date of January, 1664-5, Pepys notes :
" The street full of footballs, it being a
great frost." Misson, writing about 1690,
says ; "In winter foot-ball is a useful and
charming exercise. It is a leather ball
about as big as one's head, fill'd with wind.
This is kick'd about from one to t'other in
the streets, by him that can get at it, and
that is all the art of it." There is a pro-
verb : "AH fellows at football," which
means that it is a case where every man
must take his chance. It is a game
which levels artificial distinctions. "We
are hale fellows, well met, not onely
at foot - ball, but at every thing
else." Imdus Ludi Literarius, 1672, p.
73. Comp. Liher Alhus, Rolls ed., p. 440 ;
Halliwell s Dictionary in v. ; and Anti-
quary, xxxii., 99-100. It appears that
this sport was known to the Mexicans
prior to the Spanish conquest.
Football Money.— In the North of
England, among the colliers, &c., it is
customary for a party to watch the bride-
groom's coming out of church after the
ceremony, in order to demand money for
a football, a claim that admits of no re-
fusal. Thiers refers to an analogous
abuse in France, and describes such prac-
tices as "insolences proscrites." " Traite
des Superstitions," 1794, tom. iii., p. 477.
Foot-Saunt.— See Cent-Foot.
Forespoken Water.— See Ork-
neys.
Forester of the Fee— A person
who had for some service to the crown a
perpetual right of hunting in a forest on
payment of a certain rent. Halliwell in
v. From Forester as an employment we
get the proper names, Forrester, Fores-
ter, Forster, and Foster.
Forfeits in a Barber's Shop.
— In " Measure for Measure," the author
has written : —
— "the strong Statutes
Stand like the forfeits in a barber's
shop,
As much in mock as mark ;"
On which Warburton observes, " Barbers'
shops were, at all times, the resort of idle
people :
' Tronstrina erat qusedam : hie soleba-
mus fere
Plerumque eam opperiri.'
Donatus calls it apta sedes otiosis. For-
merly with us the better sort of people
went to the barber's shop to be trimmed ;
who then practised the under parts of
surgery ; so that he had occasion for
numerous instruments which lay there
ready for use ; and the idle people, with
whom his shop was generally orouded,
would be perpetually handling and mis-
using them. To remedy which, I suppose,
there was placed up against the wall a
table of forfeitures, adapted to everv of-
fence of this kind ; which it was not likely
would long preserve its authority." Dr.
Henley adds: "I perfectly remember to
have seen them" (the list of forfeits) "in
Devonshire, printed like King Charles's
Rules. See Nares, 1859, in v.
Fortune-Tellins — The following
passage is from Lodge's Wit's Miserie,
1596, p. 17 : " There are many in London
now adaies that are besotted with this
sinne, one of whom I saw on a white horse
in Fleet Street, a tanner knave I never
lookt on, who with one figure (cast out of
a schoUers studie for a necessary servant
at Bocordo) promised to find any man's
oxen were they lost, restore any man's
goods if they were stolne, and win any
man love, where or howsoever he settled
it, but his jugling knacks were quickly
discovered." Baxter speaks of those men
that tell men of things stolen and lost,
and that show men the face of a thief in
a glass, and cause the goods to be brought
back, who are commonly called white
witches. "When I lived," he says, "at
Dudley, Hodges at Sedgley two miles off,
was long and commonly counted such a
one. And when I lived at Kedderminster
one of my neighbours afiSrmed, that hav-
ing his yarn stolen, he went to Hodges
(ten miles off) and he told him that at
such an hour he should have it brought
home again, and put in at the window,
and so it was ; and as I remember he
shewed him the person's face in a glass.
246
NATIONAL FAITHS
Yet I do not vhink that Hodges made any
known contract with the Devil, but
thought it an effect of art." World of
Spirits, 1691, p. 184. Comp. Witches.
In the Daily Telegraph newspaper for
December 11, 1867, appeared the annexed
paragraph: " At Leamington yesterday,
a, woman named Hannah Maria Moore
was charged with fortune-telling. The de-
fendant resided at a lonely cottage in the
outskirts of Leamington, and has long
been celebrated for her knowledge of the
occult arts, and her skill in divining the
future. If report be true, the rich were
as credulous as the poor, and even car-
riages might be seen waiting after night-
fail in the vicinity of her dwelling. At
last, so notorious did the scandal become,
that the police took steps to obtain a con-
viction. Accordingly, on Monday night,
the wives of two of the constables paid her
a visit. If her powers of divination are to
be judged by what she revealed to them,
they certainly were not great, for she not
only failed to discover the true object of
their visit, but showed great consideration
for them, and, out of compassion for their
indigence, only charged threepence for all
her glowing promises of sweethearts, wed-
dings, and a long line of descendants. It
would appear,however, from a letter found
in her possession when apprehended, that
she occasionally engaged to exercise her
arts so as to send sweethearts to young
women, as in the communication alluded
to her correspondent upbraided her for
not having fulfilled her promises, and ex-
horted her to redouble her efforts. The
bench committed her to gaol for a month
with hard labour."
Fox and Geese. — On the 4th
March, 1587-8, John Wolfe the printer
entered at Stationers' Hall the Gynnye
game. Chaste game, and Foxe and Geese."
Fox in the Hole. — A boys' game as
far back as the reign of Elizabeth. See
Halliwell in v. It is mentioned by Her-
rick in his " New Yeares Gift sent Sir
Simeon Steward," preserved among the
Hesperides," 1648.
Foy. — A bad husband is described at
the end of England's Jests, 1687, as " a
passionate lover of morning-draughts,
which he generally continues till dinner-
time ; a rigid exactor of Num-6roats, and
Collector General of Foys and Biberidge.
He admires the produce of that apothegm.
Lets drink first : and would rather sell
20 per cent, to loss than make a dry-bar-
gain." Eden, in his " State of the Poor,"
1797, vol. i., p. 560, gives us the following
passage from Fergusson's " Farmer's
Ingle " :
"On some feast day, the wee-things
busk it braw, .
Shall heeze her heart up wi' a silent
iov
Pu' cadgie that her head was up, and
saw
Her ain spun cleething on a darling
Oy,
Careless tho' death should make the
feast her foy."
After explaining Oy in a note to signify
grand-child, from the Gaelic Ogha, he tells
us "A Foy is the feast a person, who is
about to leave a place, gives to his friends
before his departure."
Freemen of Highgate.— See
Horns.
Free Warren.— As far back as the
reign of Henry II., the citizens of London
had the right of free warren in Middlesex,
Hertfordshire, the Chiltern country, and
in Kent, as far as the Cray. This right
was probably renewed in 1226, in which
year Stow erroneously places its original
concession. A limitation on the primi-
tive liberty of hunting, fowling, &c.,
seems to have been made in the reign of
Henry VI., when the parks, from which
the venison was to be taken, were speci-
fied by the lords of the Council. In the
time of Elizabeth, the right had been
formally commuted for a yearly warrant
from the government upon the keepers of
certain parks within the county of Middle-
sex, for the delivery of bucks to the mayor
and aldermen. Comp. Hazlitt's Bibl.
Coll., 2nd Series, 118 v. Charter Warren.
St. Frethmund, Fredysmundi
or Fremund. — Son of Offa, King of
Mercia, and his queen Botilda, murdered
by a servant of the king his father, and
canonised about 790 a.d. A long account
of him from various early authori-
ties is printed in the Antiquary for
May, 1893, where it is stated that
he is supposed to have been buried
at Cropedy Church, Lincolnshire. In
1488, St. Frethmund had a chapel in
the cathedral at Lincoln, as we learn from
the will of Richard Danvers of Prescott,
CO. Oxford, made in that year, where he
leaves 20s. to the chaplain to pray for his
soul, and a shrine in Cropedy Church, to
the repairs of which a similar amount is
dedicated by the testator. It may be
added that Nicolas, in his Chronology of
History, calls him hermit and martyr, and
states that his anniversary was May 11.
The son of this Danvers, Sir John Dan-
vers, died in 1514, and also left bene-
factions to Cropedy Church and St.
Fremund's Church ; and above his tomb
in Dauntsey Church, Wilts, was formerly
a window stained with glass, illustrating
the legend.
AND POPULAR CUSTOMS.
247
Friar Rush, mentioned in Harsnet's
Declaration of Popish Impostures, 1603,
as a Christmas game ; but its nature is
not explained.
Friar Tuck. — ToUett describes this
-character upon his window as in
the full clerical tonsure, with a chaplet
of white and red beads in his right hand :
and, expressive of his professed humility,
his eyes are cast upon the ground. His
•corded girdle and his russet habit denote
him to be of the Franciscan Order, or one
of the Grey Friars (the only one exempt
from episcopal jurisdiction, as ToUett him-
.self pointed out). His stockings are red,
his red girdle is ornamented with a golden
twist, and with a golden tassel. At his
girdle hangs a wallet for the reception of
provision, the only revenue of the mendi-
cant orders of religion, who were named
Walleteers or budget-hearers. Steevens
supposes this Morris Friar designed for
Friar Tuck, of Fountain's Dale, chaplain
to Robin Hood, as King of May. The
Friar's coat, as appears from some of the
-extracts of Churchwardens' and Cham-
berlain's Accounts of Kingston, was
generally of russet. The original cha-
racter was one of the heroes of the
Robin Hood epic. Hazlitt's National
Tales and Legends, 1892, p. 273.
Friday (Good).— See Good Friday.
Friday in Lide.— The first Friday
in March is so called from Llyd, Anglo-
Saxon for tumult or loud. "This day," says
Mr. Couch, "is marked by a serio-comic
custom of sending a young lad on the high-
est bound or hillock of the work, and al-
lowing him to sleep there as long as he
■can ; the length of his siesta being the
measure of the afternoon nap for the tin-
ners throughout the ensuing twelvemonth.
The weather which commonly charac-
terizes Friday in Lide is, it need scarcely
be said, scarcely conducive to prolong
sleep. In Saxon times the labourers
were usually allowed their mid-day
sleep ; and I have observed that it is even
now permitted to husbandmen in some
parts of East Cornwall, during a stated
portion of the year. Tusser speaks of it
m his ' Five Hundred Points of Good Hus-
ibandry'i :
' From May to mid August an hour or
two,
Let Patch sleep a snatch, howsoeuer ye
do:
Though sleeping one hour refresheth his
song.
Yet trust not Hob Grouthead for sleep-
ing too long.' "
Browne, in the third eclogue of the "Shep-
iieard's Pipe," 1614, clearly alludes to this
usage, where he makes Thomalin say :
"Where is euery piping lad
That the fields are not yclad
With their milk-white sheep?
Tell me: Is it Holy-day,
Or if in the month of May
Use they long to sleepe? "
The same author has the practice in view,
where he says in the third song of his first
Book of Pastorals, in reference to the
song-birds in the woodland :
' ' Whose pleasing noates the tyred
swaine have made
To steale a nap at noone-tide in the
shade."
Frindsbury, Kent. — Ireland, in
his "Views of the Medway," speaks of a
singular custom which used to be annually
observed on May Day by the boys of
Frindsbury and the neighbouring town of
Stroud. " They met on Rochester Bridge,
where a skirmish ensued between them.
This combat probably derived its origin
from a drubbing received by the monks of
Rochester in the reign of Edward I. These
monks, on occasion of a long drought, set
out on a procession for Frindsbury to pray
for rain ; but the day proving windy, they
apprehended the lights would be blown
out, the banners tossed about, and their
order much discomposed. They, therefore,
requested of the Master of Stroud Hos-
pital leave to pass through the orchard of
his house, which he granted without the
permission of his brethren ; who, when
they had heard what the master had done,
instantly hired a company of ribalds,
armed with clubs and bats, who way-laid
the poor monks in the orchard, and gave
them a severe beating. The monks de-
sisted from proceeding that way, but soon
after found out a pious mode of revenge,
by obliging the men of Frindsbury, with
due humility, to come yearly on Whit
Monday, with their clubs in procession to
Rochester, as a penance for their sins.
Hence probably came the by-word of
Frindsbury clubs."
Fritters or Frutters Thurs-
day. — In Leeds and the neighbourhood,
they eat a sort of pancake on the Thurs-
day, which in that part they call frutters
(fritters) Thursday. The Leeds fritter,
it is said in the "Dialect of Leeds," 1862,
p. 307, is " about one-fourth the size of a
pancake, thicker, and has an abundance
of currants in it."
Frog: in the Middle.— A game
played by both sexes, and consisting of a
party of four or more, of whom one sat in
the middle (the frog), and was playfully
buffeted by the others, till he or she could
catch one of them, who had then to take
the place. A representation of the mode
of playing this game occurs in Wright's
248
NATIONAL FAITHS
Domestic Manners, 1862, p. 233. Frog in
the Middle seems to date back to an early
period.
Fullam. — Compare a note in Nares,
Gloss, in V. where there is a cross-refer-
ence to Gourds, and High-BIen ibid., and
see Huth Cat, p. 1005.
Funeral Customs. — "AJl fune-
rals," says Adam, in his "Roman Anti-
quities," p. 476, "used antiently to be
solemnized in the night time with torches,
that they might not fall in the way of
magistrates and priests, who were sup-
posed to be violated by seeing a corpse, so
that they could not perform sacred rites,
till they were purified by an expiatory sac-
rifice. Serv. in Virg. xi. 143 ; Donat. Ter.
And. i. I, 81. And hence we get the term
itself, as the primitive lights were formed
of small ropes or cords (funes) dipped in
wax or tallow. But in after ages, public
funerals (funera indictiva) were cele-
brated in the daytime, at an early hour in
the forenoon, as it is thought from Plu-
tarch, in Syll. with torches also. Serv. in
Virg. ^n. vi. 224. Tacit. Ann. iii. 4. Pri-
vate or ordinary funerals (tacita) were al-
ways at night. Fest. in Vespilones. Sir
Thomas Browne, speaking of the ancients,
observes, that " they poured oyle upon the
pyre, while the intention rested in facili-
tating the accension : but to place good
omens in the quick and speedy burning, to
sacrifice unto the windes for a dispatch
in this office, was a low form of supersti-
tion." Hydriotaphia, p. 59. But when
the remains were calcined, wine was
poured over them, and when they were
intended for preservation, they were then
collected in a vase or urn, the which in the
Homeric age was finally deposited with
honours in the ground or in a barrow.
Such or similar rites are described as at-
tendant on the sepulture of Beowulf.
The Greek, Roman, and Anglo -
Saxon methods of interment appear
to have presented close analogies, and
even domestic utensils, weapons and
jewelry were favourite accompaniments
of the departed ; and instances are
recorded, where, for some unknown
reason, but probably because the per-
sons had died abroad, the barrow was
a cenotaph, containing only the compli-
mentary accessories or the affectionate
homage — in one case (at Bourne Park,
Kent), a shield, a horse's bit, and other
similar articles at home, perhaps by a
soldier on foreign service or a crusader.
"Their last valediction thrice uttered by
the attendants was also very solemn ;
' Vale, Vale, Vale, nos te ordine quo Na-
tura permittet sequemur ' : and somewhat
answered by Christians, who thought it
too little, if they threw not the earth
thrice upon the enterred body." Gough.
says : " The women of Picardy have a cus-
tom of calling the deceased by his name,
as he is carried to the grave. So do the
Indians, and expostulate with him for
dying, which reminds us of the Irish :
"Ooh! why did ye die?" Xaipe.
was among the Greeks a common
parting exclamation.
Bourne tells us, that they followed
the corpse to the grave, because it
presented to them what would shortly
follow, how they themselves should
be so carried out. Antiq. Vulg. ch..
iii. In Langley's abridgement of
Polydore Vergil, 1546, we read : "In
burials the old rite was that the ded corps.
was borne afore, and the people folowed.
after, as one should sale we shall dye and
folowe after hym, as their laste woordes.
to the coarse did pretende. For thei used
to say, when it was buried, on this wise,
farewell, wee come after thee, and of the-
folowyng of the multitude thei were called
exequies." It appears that among the-
primitive Christians the corpse was some-
times kept four days. Pelagia, in Gregory
of Tours, requests of her son, that he
would not bury her before the fourth day.
In the will of John Hales, of Eton, "the
ever-memorable," proved in March, 1666,
there is a passage, in which he says that
he desires to be buried " the next evening-
song after he shall die," in a plain simple
manner, "without sermon or ringing of
bells, oommeusations, oompotations, or
such like solemnities."
Misson, speaking of funerals, says :
" They let the body lie three or four
days, as well to give the dead per-
son an opportunity of coming to life
again, if his soul has not quite left his
body, as to prepare mourning, and the
ceremonies of the funeral. They send the
beadle with a list of such friends and re-
lations as they have a mind to invite ; and
sometimes they have printed tickets which
they leave at their houses. A little be-
fore the company is together for the
march," he continues, " they lay the body
into the coffin upon two stools, in a room,
where all that please may go and see it;
then they take off the top of the coffin,
and remove from off the face a little
square piece of flannel, made on purpose
to cover it and not fastened to any thing.
Being ready to move, one or more beadles,
march first, each carrying a long staff, at.
the end of which is a great apple, or knob-
of Sliver. The body comes just after the
minister or ministers attended by the
J II ® relations in close mourning,
and all the guests, two and two, make up-
the rest of the procession." Travels in
England, transl. by Ozell, 90.
was customary, in the Chris-
It
AND POPULAR CUSTOMS.
249
tian burials of the Anglo - Saxons, to
leave the head and shoulders of the
corpse uncovered till the time of the
burial, that relations, &c., might take
a last view of their deceased friend. To
this day we yet retain (in our way) this
old custom, leaving the coffin of the de-
ceased unscrewed till the time of the
burial. They were wont, says Bourne, to
sit by the corpse from the time of death
till its exportation to the grave, either in
the house it died in, or in the church itself.
To prove this he cites St. Austin, concern-
ing the watching the dead body of his
mother Monica ; and Gregory of Tours.con-
cerning that of St. Ambrose, whose body
was carried into the church the same hour
he died. In the monumental effigy of
Berengaria, queen of Richard Cceur de
Lion, at Le Mans, the figure holds a book,
on the covers of which is embossed a re-
presentation of the departed, lying on a
bier, with waxen torches burning in
candlesticks by her side. "Fairholt's Cos-
tume in England, I860, p. 82. This prac-
tice was general, and is still in vogue
among the Romanists. Pope refers to the
practice of setting candles upon the bier
during the wake or watching time :
" Ah hopeless lasting flames ! like those
that burn
To light the dead, and warm th' un-
fruitful urn."
— Elo'isa to Ahelard.
Some of the earliest notices of
funeral observances in England, dat-
ing back to Anglo-Norman times, are
connected with the Gilds of the City of
London, and particularly with that of the
Saddlers. A convention made between the
latter and the monastery of St. Martin's-
le-6rand, immediately contiguous to their
ancient quarters, in 1154, shews that the
brethren of the Company enjoyed the pri-
vileges of sepulture in the burial ground of
the holy fraternity on payment for the
ringing of the bell and the reception of the
body, the sum of eightpence. Many of
the London gilds still preserve the rich
palls, which used to be thrown over the
coffin on its passage to the place of inter-
ment within the civic precincts. Hazlitt's
Livery Companies of London, 1892, pp.
602, 608, et passim. A reference to the
same authority will shew the former uni-
versality of lights maintained in churches
and chapels for the souls of the departed,
out of funds bequeathed by testators and
others. Misson mentions, under the head
of funerals, "the washing the body tho-
roughly clean, and shaving it, if it be a
man, and his beard be grown during
his sickness." Pennant, in his "Tours
in Wales," informs us that, " at
these words ' we commit the body
to the ground,' the minister holds
the spade and throws in the first
spadeful of earth." He adds : " At Skiv-
'og from the Park to the Church I have
seen the bier carried by the next of kin,
husband, brothers, and father in law. All
along from the house to the church yard
at every cross-way, the bier is laid down,
and the Lord's Prayer rehearsed, and so'
when they first come into the church yard,
before any of the verses appointed in the
service be said. There is a custom of ring-
ing a little bell before the corps, from the
house to the church yard (Dymerchion.)
Some particular places are called resting-
places." " Skyvi'og. When a corpse is
carried to church from any part of the
town, the bearers take care to carry it so
that the corps may be on their right hand,
though the way be nearer and it be less
trouble to go on the other side ; nor will
they bring the corps through any other
way than the south gate. If it should
happen to rain while the corps is carried
to cnurch, it is reckoned to bode well to
the deceased, whose bier is wet with the
dew of Heaven. At church the evening
service is read, with the Office of Burial.
The minister goes to the altar, and there
says the Lord^s Prayer, with one of the
prayers appointed to be read at the grave :
after whicn the congregation ofier upon
the altar, or on a little board for that pur-
pose fixed to the rails of the altar, their
benevolence to the officiating minister. A
friend of the deceased is appointed to
stand at the altar, observing who gives,
and how much. When all have given, he
counts the money with the minister, and
signifies the sum to the congregation,
thanking them all for their good will."
The same writer informs us that the Sco-
tish and Irish practice of howling or
shrieking at burials was equally prevalent
m Wales. Tours in Wales, 1810, ii., 175.
Not improbably it was a Celtic usage. We
learn from the inscription in a copy of
the Bowman's Glory, 1682, by W. Wood
that he was buried at Clerkenwell, at-
tenaed by the Company of Archers, who
shouted three times over his grave Gent
Mao Lib. (Bibl. Coll., 222). In Thomas
fi"i s Book on Dreams, signat. Mi is
the following passage : " To a sicke person
to have or weare on white garments doothe
promyse death, for that dead bodyes bee
caryed foorth in white clothes. . And to
weare on a blacke garmente, it doothe
promyse, for the more parte, healthe to a
sicke person, for that not dead personnes
but suche as mourne for the deade, do us4
to be clothed m blacke." At the funerals
of unmarried persons of both sexes, as well
as infants, the scarves, hatbands, and
gloves given as mourning are white. Pepys
saw in Westminster Hall Mistress Line
-250
NATIONAL FAITHS
and the rest of the maids, who had been at
the funeral service over a young bookseller
in the Hall, and who all wore their white
scarves. This was in January, 1659-60.
Laying out the corpse is an office always
performed by women, who claim the linen,
&c., about the person of the deceased at
the time of performing the ceremony. It
would be thought very unlucky to the
friends of the person departed, were they
to keep back any portion of what is thus
found. These women give this away in
their turn by small divisions; and they
who can obtain any part of it, think it an
omen or presage of future good fortune to
'them or theirs.
The following is an extract from
the old Register-book of Christ Church,
Hants: — "April 14, 1604. Chris-
tian Steevens, the wife of Thomas Steev-
«us, was buried in child-birth, and buried
by women, for she was a Papishe." War-
ner, ii., 130. Pennant states: "The
people kneel, and say the Lord's
Prayer on the graves of their dead friends
for some Sundays after their interment :
and this is done generally upon their first
■coming to Church, and, after that, they
dress the grave with flowers. Llanve-
chan." Gough adds that in Flintshire
they say the prayer as the body leaves the
house.. Sep. Mon., ii., cciv. In the time
of Durandus coals, holy water, and frank-
incense were, in some places, put into the
grave. The holy water was to drive away
the devils ; the frankincense to counteract
the ill smells of the body." Bationale,
vii., 35, 38. Sir Thomas Browne, in his
'• Urne-burial " observes, that "the cus-
tom of carrying the corpse as it were out
of the world with its feet forward, is not
inconsonant to reason, as contrary to the
native posture of man, and his production
first into it." Macaulay observes: "At
the funeral of a yeoman, or farmer, the
clergyman generally leads the van in the
procession, in his canonical habiliments;
a,nd the relations follow the corpse, two
and two, of each sex, in the order of prox-
imity, linked in each other's arms. At
the funeral of a young man it is customary
to have six young women, clad in white,
as pall-bearers ; and the same number of
young men, with white gloves and hat-
bands, at the funeral of a young woman.
But these usages are not so universally
prevalent as they were in the days of our
fathers." Hist, of Clayhrook, 1791, 131.
Judging from an illustration in an early
Breviary in the British Museum, the body
-was at first consigned to the ground in the
funeral cerements, but without any coffin,
and the latter was not introduced down to
a comparatively late period. Archaol.
Album, 1845, p. 90. A similar practice is
followed by the Mohammedans, and ap-
pears to have prevailed on the European
continent, which doubtless derived it from
the East, as England may have done from
her immediate neighbours across the
Channel. There is a story laid in
Picardy, in fact, where a woman
taken to be dead, but only in a
lethargy, was followed to the grave,
wrapped in a sheet, and the bearers, going
too near a hedge, the thorns penetrated
the covering, and restored vitality. Haz-
litt's Studies in Jocular Literature, 1890,
p. 120. It is this tale, to which Tallemant
des Beaux seems to refer ; but he gives it
a various reading. Historiettes, ed. 1854,
BURIAL WITHOUT A OOPPIN.
i., 437. Speaking of the peculiarities in
the conduct of a Cleveland funeral, Mr.
Atkinson says (1868) : " Till lately, when
the corpse of an unmarried female was
carried to the churchyard, the bearers
were all single, and usually young women
dressed in a kind of uniform, in some
places all in white, in other in black
dresses with white shawls and white straw
bonnets trimmed with white. The servers
(the young women who wait at the arval-
supper) also always preceded the coffin, as
it approached the churchyard, sometimes
in white, more usually in black with a
broad white ribbon worn scarf-wise over
one shoulder, and crossing over the black
AND POPULAR CUSTOMS.
251
■shawl ; or else with knots or rosettes of
white on the breast." In Cornwall, the
manner among the lower orders is to bear
the coffin almost level with the ground,
slung on trestle boards, the members of
i;he procession taking turns ; and the dead
body occupies the centre of the group.
There is no hearse or vehicle of any kind
(1875). In the Ootswolds there appears to
be a prettj' and appropriate custom at the
burials of little children, by which the
■coffin is borne in the case of a boy by four
■children of that sex in black dresses and
white hats, and in that of a girl by as
many young females of the village simi-
larly attired. This probably ancient usage
will doubtless grow obsolete, as the neigh-
bourhood becomes more cenventioual.
■Graphic, Oct. 25, 1902. At the recent in-
terment of a bailiff, belonging to a farm-
ihouse among the hills on the borders of
Devonshire and West Dorsetshire, the
body was borne to the churchyard
in a waggon decorated with heather,
the coffin being hidden under bunches
■of oats. Three cart-horses, whose
manes were embellished with black
rosettes, drew the vehicle ; the lord
■of the manor headed the procession on a
'black hunter, and a hundred labourers
from the farm and the neighbourhood fol-
lowed the remains. Daily Mail, Sept. 5,
1903.
In the heart of London, in the
neighbourhood of the Seven Dials,
.among the costermongers who are of
.■superior standing and means, the
last tribute to the defunct often costs
3, considerable sum, and involves a good
deal of ceremony. The body is duly pre-
pared, and laid upon a truck — the one
used by the departed — with a pall over it,
and the friends having assembled, a pro-
■cession threads all the adjoining thorough-
iares, preparatory to the departure for the
!place of interment. Where the deceased
person was popular, as many as 400 or 500
will attend the committal to the earth,
iand the funeral cortege will consist of a
■dozen well-appointed carriages. It yet
(1903) remains a characteristic trait of
the English poorer class to expend a dis-
iproportionate amount on burials.
Grose says : — "If you meet a
funeral procession, or one passes by
.you, always take off your hat : this
keeps all evil spirits attending the
■body in good humour, but this, though
very usual abroad, is very rarely practised
Tiere, at least in large towns.
In relation to the stage of the
burial service where the minister says,
Earth to Earth, and casts a hand-
ful over the coffin after deposition,
there is the passage in Herrick's IIcs-
peridts, 1648, where, in speaking of
his youthful years, the poet says, that he
shall never again visit Westminster or
Cheapside :
" Where the earth
Of Julian Herrick gave to me my birth."
It is observed that in sandy, wet soils
twenty years suffice to obliterate every
vestige of a coffin and its contents except
perhaps the brass plate and a few nails,
where no artificial precautions have been
taken. This point may be collated with
a familiar passage in Havilet.
In some excavations undertaken in
1576, according to Stow, in Spital-
fields, certain Roman cinerary urns
were brought to light, which in com-
pany with the ashes, contained a
small coin of the contemporary emperor,
and in the tomb of Canute, opened at
Winchester in modern times, one of the
hands held a silver penny of that ruler.
The precise object of this practice has not
been determined, although it has been
suggested that it might have been a tradi-
tion from later Hellenic folklore and
the ferryman Charon who, however, only
accepted fares in the shape of persons
canonically buried. A different class of
association between coins and the dead
was the deposit of money in tombs com-
memorative of the reign of a sovereign,
as in the case of Napoleon at St. Helena
in 1821.
Funerals, Ceremonial Us-
agfes at. — When the tomb of
King John in Worcester Cathedral
was opened in 1797, the remains
were found to have been deposited
in the earth, habited in the same
manner as the monumental effigy outside.
The King wore a supertunic of crimson
embroidered with gold, with red hose and
black shoes ; his gilt spurs were fastened
to his feet by straps of light blue, striped
with green and yellow. The beard was
closely trimmed. But the most remark-
able variation was that on the head was
a monk's cowl, corroborating the state-
ment of the chroniclers, that John had
assumed that article of dress in his last
moments as a protection from the Devil.
Fairholt's Costume in England, 1860, p.
8-3-4. The identical notion recurs else-
where, as the subjoined extract shews • —
"On the 13th May, 1220, (4 Hen. iii.)
died Robert the second Lord Berkelye,
aetis. 55 or thereabouts, and was buried in
the North Isle of the Church of the Mon-
astery of St. Augustines (Bristol) over
against the high altar, in a monck's cowle,
an usual fashion for great peeres in those
tymes, esteemed as an amulet or defensa-
tive to the soule, and as a Scala Coeli, a
ladder of life eternal." Smyth's Be.rheley
MSS., i., 117. This was Robert de Ber-
252
NATIONAL FAITHS
keley.second baron by tenure under a char-
ter of Queen Eleanor. In Ceremonies and
Services at Court in the reign of Henry
VII. there is a reference to the manner in
which the body of Henry V. was brought
over to England from France in 1422 :
" In conveynge over of King Henry V"'.
out of France into Englond," the narra-
tive informs us, " his coursers were trap-
pid w' trappers of party coloures : one sid
was blewe velwet embrodured w* aiitilopes
drawenge iij. iuillis ; the toy' sid was
grene velwet embrowdered withe antelopes
sittinge on stires w' long flours springinge
betwene the homes; the trappers aftur,
by the comandment of kinge Henry the
VI"', were sent to the Vestry of Westmin-
sf ; and of every coloure was mad a cope,
a chesabille, and ij tenacles ; and the gefe-
reys of one coloure was of the clothe of
oy"' coloure." Many other curious and
important particulars relative to funeral
ceremonies may be gathered from the
same paper (" Antiq. Report." ed. 1807,
vol. i. p. 311.). Somewhat later we find a
high authority deprecating unbecoming
expenditure on these occasions. Arch-
bishop Warham in his will, 1530, says: —
" Non convenit enim eum quem humiliter
vivere decet, pompose sepeliri, nisi velit,
et id frustra, cadaveri mortuo majores
honores deberi quam corpori vivo." Ex-
travagant outlay on burials was forbidden
by the ancient Greek law, which does not
appear to have been uniformly respected
any more than such enactments in modern
times.
In the first funeral which he seems
to have witnessed after the accession of
Queen Elizabeth, and the return to Pro-
testantism, Machyn is rather minute in
his description. He says: " Ther was a
gret compene of pepull, i j and i j together,
and nodur (neither) prest nor clarke, the
nuw (new) prychers in ther gowne lyke
leymen, nodur nor sayhyng tyll they cam
to the grave, and a-for she was put into
the grayff a collect in Englys, and then
put in-to the grayff, and after took some
heythe (earth) and caste yt on the corse,
and red a thynge . . . for the same, and
oontenent (incontinently) cast the heth
in-to the grave, and contenent red the
pystyll of sant Poll to the Stesselonians
(Thessalonians) the . . chapter, and after
that they song paternoster in Englys,
boyth prychers and odur, and (...) of
a nuw f assyon, and after on of them whent
in-to the pulpytt and mad a sermon." This
narrative, in spite of its uncouth phrase-
ology and orthography, seemed worth
transcribing, as being the earliest account
we have of a funeral rite subsequently to
the re - establishment of the reformed
faith. At the funeral of Lady Cicily
Mansfield, in 1558, Lady Petre was.
chief mourner.
During two centuries and a half
the Dyotts of Lichfield buried their
dead in the family vault in the north
aisle of St. Mary's - in - the - Market
by torchlight; and the usage sur-
vived down to recent times. In the.
Antiguary for 1891, there is an account of
the disorderly scenes on two of these occa-
sions ; and in his monograph, The Curiosi-
ties of the Church, Mr. Andrews, without
citing this case, has a section on torch-
light burial, which, as I have noted, was-
habitual among the ancients. An inter-
esting paper on Traditions and Customs.
Relating to Death and Burial in Lincoln-
shire, from the pen of Miss Florence Pea-
cock of Bottesford Manor, appeared in
the Antiquary for November, 1895. Mon-
sieur Jorevin, in his Travels m England,
1672,describing a lord's burial near Shrew-
bury, tells us : " The relations and friends,
being assembled in the house of the de-
funct, the minister advanced into the-
middle of the chamber, where, before tha-
company, he made a funeral oration, re-
presenting the great actions of the de-
ceased, his virtues, his qualities, his titles,
of nobility, and those of the whole
family, &c. It is to be remarked
that during his oration, there stood
upon the coffin a large pot of wine,
out of which every one drank to
the health of the deceased. This being
finished, six men took up the corps, and
carried it on their shoulders to the
church." "The coffin," he adds, "was
covered with a large cloth, which the four
nearest relations held each by a corner
with one hand, and in the other carried a
bough " ; (this must have been a branch
of rosemary:) "the other relations and
friends had in one hand a flambeau, and
in the other a bough, marching thus,
through the street, without singing or say-
ing any prayer, till they came to the
church." After the burial service, he-
adds, the clergyman, "having his bough
in his hand like the rest of the congrega-
tion, threw it on the dead body when it
was put into the grave, as did all the re-
lations, extinguishing their flambeaux in
the earth with which the corps was to be;
covered. This finished, every one retired
to his home without farther ceremony."
Antiq. Bepert. iv., 549, 585. Braithwaite-
mentions that it was the function of the-
gentleman of the horse to lead the earl's,
charger caparisoned in black velvet after
the body, and that these trappings re-
mained the official's perquisites. Bules:
for the Government of the House of an
Earle, (about 1640), apud Miscellanea
^Antiq. Anglicana, 1821, p. 16. The infant
•son of Sir Simonds D'Ewes, who died in
AND POPULAR CUSTOMS.
253
JVIaroh^ 1629-30, was carried to the burial-
place in his father's private carriage.
Funeral Customs in Scot-
land — In the Minute Book of the
Society of Antiquaries of Loudon, July 21,
1725, we read: "Mr. Anderson gave the
Society an account of the manner of a
Highland lord's funeral. The body is
put into a litter between two horses, and,
attended by the whole clan, is brought to
the place of burial in the churchyard. The
nearest relations dig the grave, the neigh-
bours having set out the ground, so that
it may not encroach on the graves of
-others. While this is performing, some
hired women, for that purpose, lament
the dead, setting forth his genealogy and
noble exploits. After the body is interred,
a hundred black cattle, and two or three
hundred sheep, are killed for the enter-
tainment of the company." The minister
of Borrowstones, Linlithgow, reported in
1796 : "At the burials of the poor people,
a custom, almost obsolete in other parts
-of Scotland, is continued here. The beadle
perambulates the streets with a bell, and
intimates the death of the individual in
the following language : ' All brethren and
sisters, I let ye to wit, there is a brother
(or sister) departed at the pleasure of the
Almighty, (here he lifts his hat), called
All those that come to the burial,
-come at of clock. The corpse is at
.' He also walks before the corpse to
the church-yard, ringing' his bell." Pen-
nant, in his "Tour in Scotland," tells us,
that on the death of a highlander, the
corpse being stretched on a board, and
■covered with a coarse linen wrapper, the
friends lay on the breast of the deceased a
wooden platter, containing a small quan-
tity of salt and earth, separate and un-
mixed. The earth an emblem of the
■corruptible body; the salt an emblem of
the immortal spirit. All fire is extin-
guished where a corpse is kept : and it is
reckoned so ominous for a dxjg or cat to
-pass over it, that the poor animal is killed
■without mercy. A common funeral at
Avoch, in Rosshire, in the 18th century, is
thus described : " The corpse is preceded
by the parish officer tolling a hand-bell.
The pall or mort cloth is of plain black
-velvet, without any decoration, except a
fringe. An immense crowd of both sexes
■attend ; and the lamentations of the
women, in some cases, on seeing a beloved
relative put into the grave, would almost
pierce a heart of stone." Stat. Ace. of
Scotland, xv., 636. The Scots used to be-
lieve that " It disturbed the ghost of the
dead, and was fatal to the living, if a tear
was allowed to fall on a winding sheet.
"What was the intention of this, but to
prevent the effects of a wild or frantic
sorrow? If a cat was permitted to leap
over a corpse, it portended misfortune.
The meaning of this was to prevent that
carnivorous animal from coming near the
body of the deceased, lest, when the
watchers were asleep, it should endeavour
to prey upon it" &c. These notions appear
to have been called in Scotland "frets."
Stat. Ace, xxi., 147. " In Scotland,"' ob-
serves the Rev. John Black, "it is the
custom of the relations of the deceased
themselves to let down the corpse into the
grave, by mourning cords, fastened to the
handles of the coflSn : the chief mourner
standing at the head, and the rest of the
relations arranged according to their pro-
pinquity. When the coffin is let down and
adjusted in the grave, the mourners first,
and then all the surrounding multitude,
uncover their heads : there is no funeral
service read : no oration delivered : but
that solemn pause, for about the space of
ten minutes, when every one is supposed
to be meditating on death and immortal-
ity, always struck my heart in the most
awful manner : never more than on the
occasion here alluded to. The sound of
the cord, when it fell on the coffin, still
seems to vibrate on my ear." Poems,
1799, p. 10. Speaking of Scotish man-
ners in the 18th century, it is said : The
desire of what is called a decent funeral,
i.e., one to which all the inhabitants of
the district are invited, and at which
every part of the usual entertainment is
given, is one of the strongest in the poor.
The expence of it amounts to nearly two
pounds. This sum, therefore, every person
in mean circumstances is anxious to lay
up, and he will not spare it, unless re-
duced to the greatest extremity." Again :
" Complaints occur against the expensive
mode of conducting burials in the parish
of Dunlop, in Ayrshire. It is pointed
out as an object of taxation." In the
same publication, parish of Lochbroom,
CO. Ross, " At their burials and mar-
riages," we are told, the inhabitants "too
much adhere to the folly of their ancestors.
On these occasions they have a custom of
feasting a great number of their friends
and neighbours, and this often at an ex-
pence which proves greatly to the preju-
dice of poor orphans and young people :
although these feasts are seldom produc-
tive of any quarrels or irregularities
among them." And, under parish of
Campsie, co. Stirling, we read : " It was
customary, till within these few years,
when any head of a family died, to invite
the whole parish : they were served on
boards in the barn, where a prayer was
pronounced before and after the service,
which duty was most religiously observed.
The entertainment consisted of the follow-
ing parts : first, there was a drink of ale,
then a dram, then a piece of short-bread,
then another dram of some other species
of liquor, then a piece of currant-bread.
254
NATIONAL FAITHS
and a third dram, either of spirits or
wine, which was followed by loaves and
cheese, pipes and tobacco. This was the
Old funeral entertainment in the parish
of Campsie, and was stiled their service :
and sometimes this was repeated, and was
then stiled a double service; and it was
sure of being repeated at the Dredgy.
A funeral cost, at least, a hundred pounds
Scots, to any family who followed the old
course. The most active young man was
pointed out to the office of server; and,
in those days, while the manners were
simple, and at the same time serious, it
was no small honour to be a server at a
burial. However distant any part of the
parish was from the place of the inter-
ment, it was customary for the attendants
to carry the corpse on hand spokes. The
mode of invitation to the entertainment
was, by some special messenger; which
was stiled bidding to the burial, the form
being nearly in the following words : —
' You are desired to come to suoh-a-one's
burial to-morrow, against ten hours.' No
person was invited by letter ; and, though
invited against ten of the clock, the corpse
never was interred till the evening : time
not being so much valued in those days."
The minister of Gargunuock, co. Stirling,
reported, (1796) : " The manner of con-
ducting funerals in the country needs
much amendment. From the death to
the interment, the house is thronged by
night and day, and the conversation is
often very unsuitable to the occasion. The
whole parish is invited at ten o'clock in
the forenoon of the day of the funeral,
but it is soon enough to attend at 3 o'clock
in the afternoon. Everyone is entertained
with a variety of meats and drinks. Not
a few return to the dirge, and sometimes
forget what they have been doing, and
where they are. Attempts have been lately
made to provide a remedy for this evil ;
but old customs are not easily abolished."
The minister of Carmunuock, co. Lanark,
tells us: "We must mention a custom,
which still prevails, and which certainly
ought to be abolished. It is usual, in this
parish, as in many other parts of Scotland,
when a death has taken place, to invite
on such occasions the greater part of the
country round, and though called to at-
tend at an early hour in the forenoon, yet
it is generally towards evening, before
they think of carrying forth the corpse to
the churchyard for interment. While, on
these occasions, the good folks are as-
sembled, though they never run into ex-
cess, yet no small expense is incurred by
the family : who often vie with those
around them, in giving, as they call it,
an honourable burial to their deceased
friend. Such a custom is attended with
many evils, and frequently involves in
debt, or reduces to poverty many families,
otherwise frugal and industrious, by this
piece of useless parade and ill-judged ex-
pence." Stat. Ace, vi., 487; ix., 543 ;xv.,
372; xxiii., 123, 174.
In 1612, appended to the Ahridge-
ment of the Scots Chronicles, in "The
Description of the Isles of Scotland,"
by J. Monipenny, under the Island
of Rona, is the following passage :
' ' There is in this island a chapel
dedicated to St. Ronan : wherein (as aged
men report) there is alwayes a spade
wherewith when as any is dead, they find
the place of his grave marked." See
Gough's Topography. In Sutherlandshire,
in the 18th century, a contemporary says :
" The friends of the deceased, and neigh-
bors of the village, who came to witness,
the interment, are drawn up in rank and
file, by an old. sergeant, or some veteran
who has been in the Army, and who at-
tends to maintain order, and give as they
term it here, the word of relief. Upon
his crying Relief ! the four under the bier
prepare to leave their stations, and make
room for other four, that instantly suc-
ceed. This progression is observed at the
interval of every five minutes, till the
whole attendants come in regularly, and,
if the distance requires it, there is a
second^ a third, or a fourth round of such
evolutions gone through. When the per-
sons present are not inflamed with liquor,
there is a profound silence generally ob-
served, from the time the corpse has been
taken up till the interment is over." In
another part of the same description we
read: "Country burials are not well re-
gulated. The company are invited at 11
o'clock forenoon, but they are probably
not all arrived at 2. Till of late a pipe
and tobacco was provided for every one of
the company ; but this custom is entirely
laid aside. Stat. Acct. of Scotland, iii.,
525; vii., 622. The minister of Kilsini-
chen and Kilviceven, co. Argyll, writing
in the 18th century, says : The inhabitants
" are by no means superstitious, yet they
still retain some opinions handed down by
their ancestors, perhaps from the time of
the Druids. It is believed by them that the
spirit of the last person that was buried
watches round the churchyard till another
is buried, to whom he delivers his charge."
Stat. Ace. of Scotland, iv., 210. In the
same work, it is said, " in one division of
this county, where it was believed that the
ghost of the person last buried kept the
gate of the church yard till relieved by
the next victim of death, a singular scene
occurred, when two burials were to take
place in one church yard on the same
day. Both parties staggered forward aa
fast as possible to consign their respective
friend in the first place to the dust. If
AND POPULAR CUSTOMS.
255
they met at the gate, the dead were
thrown down till the living decided by
blows whose ghost should be condemned
to porter it. Stat. Ace, xxi., 144.
Funeral Customs in Ireland.
— See Irish Funeral Customs, Wakes, and
two papers in the Penny Magazine for
July, 1844.
Funeral Customs Abroad. —
In foreign countries, no less than among
ourselves, it was a peremptory regulation
and usage to bury instantaneously all vic-
tims to epidemics ; and it is to the lasting
honour of the Venetians that in 1576,
Titian dying of the plague, his remains
were specially allowed to lie in state. In
some places abroad, it is customary to set
out the departed person's toilette, and go
through many of the same forms which he
or she observed in life. In the Island of
Madeira, they are in the habit of closing
the chamber of death during a twelve-
month after the event. Armstrong says :
" I have seen an old woman placed on a
bier, dressed like a Franciscan monk, and
so conducted by the good brothers of that
order, with singing and the tinckling of
the hand-bell, to their church." History
of Minorca, p. 212. This superstition,
which, as I have just noticed, was not
wholly unknown in England, was observed
by Milton ; for when describing the Para-
dise of Fools, he does not forget to men-
tion those —
' Who to be sure of Paradise,
Dying, put on the weeds of Domiuiok,
Or in Franciscan think to pass dis-
guis'd.' "
— Paradise Lost, p. 111.
The accompanying elaborate account
of the funeral ceremony at the ob-
sequies of Alfonso XII., of Spain,
is taken from the Daily News of No-
vember 30, 1885: "The funeral of the
late King took place to-day. Early in the
morning the Royal Family heard mass
near the body. Then, after leaving flow-
ers, they retired. The Queen, looking
heartbroken, was the last to leave the
hall. At 10 o'clock the coffin was carried
downstairs by the grandees. A procession
was formed of the Royal household, the
equerries, the King's Body Guard, the
Halberdiers, and priests. The roads were
lined with troops. The crowd was ex-
tremely dense. All heads were uncovered
as the coffin passed. The Ministers and
the Bishop of Madrid received the body at
the station, the bands playing the Royal
March. The train left amidst the firing
of cannon and the tolling of bells. The
ceremony at the Escurial was imposing.
The procession from the station slowly
wound up the hill to the Monastery. "When
the funeral car reached the principal door
it was closed. The Lord Chamberlain
knocked for admittance. A voice in-
side asked, ' Who wishes to enter ? *]
The answer given was ' Alfonso XII.''
The doors were then thrown open.
The Prior of the Monastery ap-
peared. The body was carried into the
church and placed on a raised bier before
the grand altar. The coffin was then
covered with the four cloaks of the noble
orders. A thousand tapers were lighted,
and the church assumed a magnificent ap-
pearance. Black hangings embossed with
the arms of Spain covered the stone walls.
A mass was said and the Miserere sung.
The coffin was raised once more and car-
ried to the entrance of the stairs leading
down to the vaults. No one descended
there except the Prior, the Minister of
Grace and Justice, and the Lord Chamber-
lain. The coffin was placed on a table in
a magnificent black marble vault, in which
the Kings of Spain lie in huge marble-
tombs all around. Now came the most
thrilling part of the ceremony. The Lord
Chamberlain unlocked the coffin, which
was covered with cloth of gold, raised the
glass covering from the King's face, then
after requesting perfect silence, knelt
down and shouted three times in the dead
monarch's ear, ' Seiior, Senor, Senor.''
Those waiting in the church upstairs
heard the call, which was like a cry of
despair, for it came from the lips of the
Duke of Sexto, the King's favourite com-
panion. The Duke then rose, saying, ac-
cording to the ritual, ' His Majesty does
not answer. Then it is true the King is
dead.' He locked the coffin, handed the-
keys to the Prior, and taking up his
wand of office, broke it in his hand, and
flung the pieces at the foot of the table.
Then every one left the monastery, as the
bells tolled, and the guns announced to
the people that Alfonso XII. had been laid
with his ancestors in the gloomy pile of
Philip II." This was on the Sunday at
the Escurial.
The Times of December 3, 1889, describes
the last tribute to Luis I. of Portugal :
" A singular traditional usage was carried
out at Lisbon some days after the funeral
of the late King. At three principal
places in the city platforms were erected
covered with black cloth. A procession
passed from one place to the other. The-
chief municipal officers of the city and
the chief personages of the late Royal
household, all clad in deep mourning,
formed the procession, which was preceded
and followed by cavalry in mourning, the
colours draped with black. Military bands
accompanied the march, playing sad
strains. Four shields, on which were
painted the Royal arms, were borne aloft
on long staves. A multitude of people, all
255
NATIONAL FAITHS
suitably dressed, were present, several
walking with the procession. Arrived at
rthe platform all the principal persons took
up their places upon it, and one of the
shield-bearers, advancing to the front,
cried out in a chanting tone, ' Weep,
Portuguese, for your King Dom Luis I. is
-dead.' He then dashed the shield to the
ground with such violence that it was
shattered. This ceremony was repeated
at the other platforms. Then the pro-
cession moved to the church of Santo An-
tonio da 8e, where a solemn requiem ser-
vice was held. During the whole cere-
mony all the bells of the city tolle3."
Funeral Psalmody. — ^Various are
the proofs of the ancient custom of carry-
ing out the dead with psalmody in the
primitive church : in imitation of which
it is still customary in many parts of this
nation, to carry out the dead with singing
. of psalms and hymns of triumph ; to show
-that they have ended their spiritual war-
fare, that they have finished their course
with joy, and are become conquerors. This
.exultation, as it were, for the conquest
of their deceased friend over hell, sin,
and death, was the great ceremony used
in all funeral processions among the an-
cient Christians. Bourne cites Socrates
Scholasticus telling us ' ' that when the
body of Babylas the Martyr was re-
moved by the order of Julian the
Apostate, the Christians, with their
women and children, rejoiced and sung
psalms all the way as they bore the
-corpse from Daphne to Antioch. Thus
was Paula buried at Bethlehem, and thus
did St. Anthony bury Paul the Hermite."
The following passage is curious on the
•subject of singing psalms before the
corpse: "Cantilena feralis per Antipho-
nas in pompa funebri et Fano debacchata
hinc est. Inter Grsecos demortui cada-
vere deposito in inferiori domus aula ad
portam, et peractis cseteris Ceremoniis,
•Cantores funerales accedunt et threnon
canunt, quibus per intervalla responde-
bant domesticse servse, cum assistentium
corona, neque solum domi, sed usque ad
Sepulchrum prsecedebant feretrum ita
canentes." Guichard. lib. ii. cap. 2.
"Funeral," apud Moresini " Papatus,"
&c., p. 32. Durandus cites one of the
ancient councils, in which it is observed
the psalms were wont to be sung, not only
when the corpse was conducted to church,
but that the ancients watched on the night
before the burial, and spent the vigil in
:singing psalms. Gough tells us that music
and singing made a part of the funerals.
Macrobius assigns as a reason that it im-
plied the soul's return to the origin of
harmony or heaven. Hyginus understands
it to mean a signal of a decent disposal
of the dead, and that they came fairly by
their death, as the tolling bell among
Christians." Sep. Mon., ii., introd. vii.
Stopford says : " The heathens sang their
dead to their graves or places of burial."
Pagano-papismus, p. 282, citing Alex, ab
Alexandre, " Gen. Dier.'* lib. iii., ca,p. 7,
And Macrobius, In Sommum Scipioms,
ii., 37, aflarms,. that this custom was ac-
cording to the institutions of several
nations, and grounded upon this reason,
because they believed that souls after
death returned to the original of musical
sweetness, that is Heaven : and therefore
in this life every soul is taken with musi-
call sounds, &c." Other reasons are as-
signed by Kirkman, and several authori-
ties urged for this custom. De Funeri-
hus Itomanorum, ii., 4. In " The Burn-
ynge of Paules Church," 1561, we read :
" In burials we do not assemble a number
of priestes to swepe purgatorye, or bye
forgivenes of synnes, of them whiche
have no authoritye to sell, but accordinge
to Saint Jeroms example we followe. At
the death of Fabiola, sais he, the people
of Ro. were gathered to the solemnite of
the buriall. Psalmes were songe, and
Alleluia sounding oute on height, did
shake the gildet celinges of the Temple.
Here was one companye of yonge menne
and there another which did singe the
prayses and worthy dedes of the woman.
And no mervaile if men re Joyce of her sal-
vation, of whose conversion th' angells in
heaven be glad. Thus Jerom used burialls."
Ed. 1563, sign. G 6 v". I find the follow-
ing passage in Dickenson's " Greene in
Conceipt," 1598, p. 48: " It is a custome
still in use with Christians, to attend the
funerall of their deceased friendes, with
whole chantries of choyce quire-men, sing-
ing solemnly before them : but behinde
follows a troope all clad in blacke, which
argues mourning : much have I marveled
at this ceremony, deeming it some hidden
paradox, confounding thus in one things
so opposite as these signes of joy and sor-
rowe."
Aubrey has preserved for our ad-
vantage a song, which he had from Mr.
Meautis, and which could be traced back
to 1626. It is connected with a York-
shire superstition that the souls of the
departed went over Whinny Moor. Some
portions of the production seem to bespeak
a far greater antiquity. Thoms has printed
the verses entire, and very pertinently
points out that Sir Walter Scott, in quot-
ing them in the Minstrelsy, omits to give
a portion of one line in a stanza, where the
approach to purgatory is described. The
missing words are here given in italics;
they occur in Aubrey's MS. in the mar-
gin, but clearly belong to the text : —
AND POPULAR CUSTOMS.
257
" From Brig o' Dread, na brader than
a thread,
Every night and awle,
To Purgatory fire thou comest at last,
And Christ receive thy sawle."
The bridge no broader than a thread is a
fine imaginative touch, and is such an ob-
ject as many of us have encountered in
nightmares. The song used in Aubrey's
time to be sung at funerals in Yorkshire,
and is substantially identical with Scott's
Lykewake Dirge. Atkinson, in his
Cleveland Glossary, 1868, furnishes a dif-
ferent version and other similar composi-
tions; and Pennant tells us that in his
day (about 1775) a custom prevailed in
North Wales of singing psalms all the way
to the church.
Funeral Rings. — The practice of
offering rings at funerals is introduced in
the early romance of Sir Amadas. Anne of
Cleves, who survived Henry VIII. several
years, left by her will very numerous be-
quests, and among them we meet with
several mourning-rings of various value
to be distributed among her friends and
dependents. By the will of Lady Anne
Brury, of Hardwicke, Suffolk, who died
in 1621, in the possession of considerable
property, rings were to be given to all her
brother's wives, to her brothers them-
selves, to her two brothers-in-law, and to
such of her friends as the executors
thought fit. This lady was the sister of
Sir Edmund Bacon, Knt., of the Suffolk
family of that name. Mr. Wright, in
"Miscellanea Graphica," 1857, describes
a gold enamelled mourning ring, "formed
of two skeletons, who support a small sar-
cophagus. The skeletons are covered with
white enamel, and the lid of the sarco-
phagus is also enamelled, and has a Mal-
tese cross in red on a black ground studded
with gilt hearts, and when removed dis-
plays another skeleton. Under his
will in 1616 Shakespear bequeathed
26s. 8d. apiece to five of his friends to buy
them memorial rings. Halliwell-Phillipps,
Outlines, 6th ed. ii., 170-1.
Funeral Sermons— Funeral ser-
mons are of great antiquity. Durandus,
Bationale, 236. This custom used to be
very general in England. But the earli-
est funeral sermon in English, at all
events in print, seems to be that preached
by Bishop Fisher for the Countess
of Richmond and Derby, 1509. Mr.
Brand says : " I know no where that it is
retained at present, except upon Portland
Island, Dorsetshire, where the minister
has half-a-guinea for every sermon he
preaches, by which he raises annually a
very considerable sum. This species of
luxury in grief is very common there, and
indeed, as it conveys the idea of posthum-
ous honour, all are desirous of procuring
it even for the youngest of their children
as well as their deceased friends. The fee
is nearly the same as that mentioned by
Gay in his dirge :
" Twenty good shillings in a rag I laid.
Be ten the parson for his sermon
paid."
Gough says : " From funeral orations over
Christian martyrs have followed funeral
sermons for eminent Christians of all de-
nominations, whether founded in esteem or
sanctioned by fashion, or secured by re-
ward. Our ancestors, before the Reforma-
tion, took especial care to secure the re-
pose and well-being of their souls, by
masses and other deeds of piety and cha-
rity. After that event was supposed to
have dispelled the gloom of superstition,
and done away the painful doctrine of
Purgatory, they became more solicitous to
have their memories embalmed, and the
example of their good works held forth to
posterity. Texts were left to be preached
from, and sometimes money to pay for
such preaching. Gratitude founded com-
memorative sermons as well as commemo-
rative dinners for benefactors." Sepul-
chral Monuments, ii., Introd. xi. In the
Genevan "Forme of prayers," 1561, occurs
" the maner of buriall," in which there is
the following direction: "The corps is
reverentlie brought to the grave, accom-
panied with the congregation, without
any further ceremonies : which being
buried, the Minister, if he be present, and
required, goeth to the Church, if it be not
farr off, and maketh some comfortable ex-
hortation to the people, touching death
and resurrection.'' Even the "comfort-
able exhortation " is struck out in the
Middleborough Book, 1587. In "The
Burnynge of Paules Church," 1561^ we
read : " Gregory Nazanzene hais his fune-
rall sermons and orations in the commen-
dacion of the party departed ; so hais Am-
brose for Theodosius and Valentinian the
Emperours, for his brother Statirus," &c.
In the Public Library at Cam-
bridge, Dd. xii., 19, is the funeral
oration pronounced at Leiden by John
Dinley over Sir Albert Morton. Mis-
sou says: "The common practice is
to carry the corpse into the body
of the church, where they set it down
upon two tressels, while either a funeral
sermon is preached, containing an eulogi-
um upon the deceased, or certain prayers
said, adapted to the occasion. If the body
is not buried in the church, they carry it
to the church yard, where it is interred,
(after the minister has performed the ser-
vice which may be seen in the book of com-
mon prayer), in the presence of the guests,
who are round the grave, and do not leave
s
2S8-
NATIONAL
PAHHO
it till the earth is thrown in upon it. Then
they return home in the same order that
they came." Travels in England, p. 93.
It was till lately a custom for the Ordinary
of Newgate to preach a funeral sermon
before each execution. In Cotgrave's
" Treasury of Wit and Language," p. 35,
we read :
" In all this sermon I have heard little
commendations
Of our dear brother departed : rich men
doe not go
To the Pit-hole without complement of
Christian buriall."
Granger quotes Fuller (Appeal of Injured
Innocence, iii., 75) for this: "When one
was to preach the funeral sermon of a
most vicious and generally hated person,
all wondered what he would say in his
praise ; the preacher's friends fearing, his
foes hoping, that, for his fee, he would
force his conscience to flattery. For one
thing, said the minister, this man is to be
spoken well of by all; and, for another,
he is to be spoken ill of by none. The first
is, because God made him ; the second, be-
cause he is dead." Even such an infamous
character as Madame Cresswell had her
funeral sermon. She desired by will to
have a sermon preached at her funeral,
for which the preacher was to have ten
pounds; but upon this express condition,
that he was to say nothing but what was
well of her. A preacher was, with some
difficulty, found, who undertook the task.
He, after a sermon preached on the gene-
ral subject of mortality, and the good uses
to be made of it, concluded with saying,
' ' By the will of the deceased it is expected
that I should mention her, and say no-
thing but what was well of her. All that
I shall say of her, therefore, is this : she
was born well, she lived well and she
died well; for she was born with the name
of Cresswell, she lived in Clerkenwell, and
she died in Bridewell."
Bishop White Kennet, under Ora-
tiones Funerales, acquaints us that :
" At the burial of the dead it was
a custom for the surviving friends
to offer liberally at the altar for
the pious use of the priest, and the good
estate of the soul of the deceased. This
pious custom does still obtain- in North
Wales, where at the rails which decently
defend the Communion Table, I have seen
a small tablet or flat-board, conveniently
fixt, to receive the money, which at every
funeral is offered by the surviving friends,
according to their own ability, and the
quality of the party deceased. Which
seems a providential augmentation to
some of those poor churches." Par. An-
tiq. Gloss, in v.
Funeral Suppers.— The ancients
had • several kinds of suppers made in
honour of the deceased. First, that which
was laid upon the funeral pile, such as
we find in the 23rd Book of Homer, and
the 6th .lEneis of Virgil^ in Catullus (Ep.
Iv.) and Ovid (Fasti ii.) Secondly, the
supper given to the friends and relations
at their return from the funeral; as in
the 24th Book of Homer's Ilias, in honour
of Hector. This kind of supper is men-
tioned in Lucian's Treatise of Grief,
and Cicero's third Book of Laws.
Thirdly, the Silicernium, a supper
laid at the sepulchre, called 'KKarrj^
Siivvov. Others will have it to be
a meeting of the very old relations,
who went in a very solemn manner
after the funeral, and took their leaves
one of the other, as if they were never to
nieet again. The fourth was called Epu-
lum Novendiale. Juvenal, in his fifth
Satire, mentions the coena feralis, which
was intended to appease the ghosts of the
dead, and consisted of milk, honey, water,
wine, olives, and strewed flowers. The
modern arvals, however, are intended to
appease the appetites of the living, who
have upon these occasions superseded the
manes of the dead. Gough says: "An
entertainment or supper, which the Greeks
called TLepiSeiTrov, and Cicero Cir-
compotatio, made a part of a funeral,
whence our practice of giving wine and
cake among the rich^ and ale among the
poor." Sep. Man., ii., Introd. vi. Among
Smith's Extracts from the Berkeley M8S.
(printed in 1821), the following occurs :
" From the time of the death of Maurice
the fourth Lord Berkeley, which happened
June 8 1308, untill his interment, the
reeve of his Manor of Hinton spent three
quarters and seaven bushells of beanes in
fatting one hundred geese towards his
funerall, and divers other reeves of other
Manors the like, in geese, duckes, and
other pultry." In Strype's edition of
Stow we read: "Margaret Atkinson,
widow, by her will, October 18, 1544,
orders that the next Sunday after her
burial there be provided two dozen of
bread, a kilderken of ale, two gammons
of bacon, three shoulders of mutton, and
two couple of rabbits. Desiring all the
parish, as well rich as poor, to take part
thereof ; and a table to be set in the midst
of the church, with every thing necessary
thereto." Ed. 1720, i., 259. At the fune-
ral of Sir John Gresham, Knight, Mer-
cer (1556), the church and streets were all
hung with black and arms great store.
A sermon was preached by the Archdeacon
of Canterbury, "and after, all the com-
pany came home to as great a dinner as
had been seen for a fish day, for all that
came. For nothing was lacking." Again :
At the funeral of Thomas Percy, 1561, late
AND POPULAR CUSTOMS.
259
skinner to Queen Mary, he was "attended
to his burial in Saint Mary Aldermary
Church with twenty black gowns and
coats, twenty clerks singing, &c. The
floor strewed with rushes for the chief
mourners. Mr. Crowley preached. After-
wards was a great dole of money ; and
then all went home to a dinner. The com-
pany of Skinners, to their Hall, to dine
together. At this funeral, all the mourn-
ers offered : and so did the said company."
A.D. 1562, at the funeral of Sir Humphrey
Brown, Knight, Lord Chief Justice, Dec.
15, Mr. Reneger made the sermon, " and
after, they went home to a great dinner.
The church was hung with black and
arms. The helmet and crest were offered
(on the altar), and after that his target;
after that his sword ; then his coat-arm-
our ; then his standard was offered, and his
penou : and after all, the mourners, and
judges, and Serjeants of the law, and ser-
vants offered." In connection with the
subject of " funeral baked meats," Henry
Maohyn notes in his Diary, under 1552-3,
March 22 : " The same day, wyche was
the xxij day of Marche, was bered mas-
ter John Heth, dwellynge in Fanchyrche
Strett, and ther whent a-ffor hym a C
Childeryn of Grey freres, boys and
gyrlles, ij and iij together, and he gayff
(left) them shurts and smokes, and gyr-
duUs, and moketors, and after they had
wyne and fygs and good alle, and ther
wher a grett dener ; and ther wher
the cumpene of Panters, and the Clarkes,
and ys cumpony had xxs. to make mere
with-alle at the tavarne." Machyn re-
lates that after the interment of Sir John
Raiuford, Kt. on the 20th September,
1559, there was a grand dinner proposed
for the mourners, at which the widow,
however, did not show herself. When the
party had left, her ladyship came down,
and had her dinner — four eggs and a
dish of butter. At the obsequies of Fran-
cis, Earl of Shrewsbury, in 1560, the
funeral banquet consisted of 320 messes,
each mess containing eight dishes.
Misson, under the head of funerals, says :
" Before they set out, and after they
return, it is usual to present the guests
with some thing to drmk, either red or
white wine, boiled with sugar and cin-
namon, or some other such liquor. Every
one drinks two or three cups." Butler,
the keeper of a tavern, (the Crown
and Sceptre in St. Martin's Street),
told Mr. Brand that there was a
tun of red port wine drunk at his
wife's burial, besides mull'd white
wine. Note, no men ever go to
womens burials, nor the women to mens,
so that there were none but women at the
drinking of Butler's wine.
The expressions " Forth bringing " and
"bringing home" are very interesting
memorials of old notions in connection
with the last act of our humanity. A
correspondent of Notes and Queries has
collected examples from a variety of
sources extending over 120 years (1528-
1645) :—
1523. Will of Isabel Chetham, of Man-
chester : " The residue of all my goods
not beqwethed, after my furth bryngyng
1543. Will of Hugh Habergam, of
Bradlegh in Hapten, co. Lane, husband-
man : " To be bestowed on a drynkyng at
my forth bryngyng, a noble," &c.
1556. Will of John Davenport, of Hen-
bury, CO. Chester, Esq. : " Also I will that
Kateryn my wife shall have, after my
forthe bryngyng, my funeral expencys
discharged, the rest and residue of all
my hole goodes, &c.
1571. Will of John Booth, of Barton-
upon-Irwell, co. Lane, Esq.: "Shall
after my death bestowe upon my funeralls
and bringinge furthe," &c.
1572. Will of Philip Mainwaring, of
Peover, co. Chester, Esq.: "I will that
my debts, funeralls,, and bringing home
shall be discharged," &c.
1584. Will of Richard Hall, Fellow of
the College of Manchester: "And after
my forth bringinge, the rest of my goodes
to be divided," &c.
1597. Will of Alice Garsyde, of Old-
ham : "The charge of my forth bringing
being taken out of the whole of my
goods," &c.
1630. Will of Andrew Gartside, of
Denshaw, in the parish of Saddleworth :
"I will that my forthbringinge, funerall
expenses," &c., be paid.
1633. Will of Richard Buckley, of
Grottonhead, in the parish of Saddle-
worth: "My will is that my forthbring-
inge, funerall expenses be discharged,"'
&c.
1645. Will of Thomas Leadbeater, of
Cranage, co. Chester: " My desire is
that my children shall bring me home
with bread and cheese and drink."
A writer in the " Gentleman's Maga-
zine " for March, 1780, says: "Our an-
cient funerals, as well as some modern
ones, were closed with merry makings, at
least equal to the preceding sorrow, most
of the testators directing, among other
things, victuals and drink to be distri-
buted at their exequies ; one in particu-
lar, I remember, orders a sum of money
for a drinking for his soul." Another
writer, apparently describing the man-
ners of Yorkshire, in the volume for July,
1798, says: "At funerals, on which occa-
sions a large party is generally invited,
the attendant who serves the company
with ale or wine has upon the handle of
26o
NATIONAL FAITHS
the tankard a piece of lemon-peel, and
also upon her left arm a clean white nap-
kin. I believe these customs are invari-
ably observed. From what cause they
originated, some ingenious correspondent
may be able to inform me." Hutch-
inson, speaking of Eskdale chapelry,
says: "Wakes and doles are customary;
and weddings, christenings, and funerals
are always attended by the neighbours,
sometimes to the amount of a hundred
people. The popular diversions are hunt-
ing and cock-fighting." Cumberland,
i., 579. "At the funerals of the rich in
former days," says the compiler of the
"Whitby Glossary," (quoted by Atkin-
son, in his " Cleveland Glossary," 1868),
' ' it was here a custom to hand burnt
wine to the company in a silver flagon,
out of which every one drank. This cor-
dial seems to have been a heated prepara-
tion of port wine with spices and sugar.
And if any remained, it was sent round
in the flagon to the houses of friends for
distribution."
An allusion to these entertainments oc-
curs in the Romance of Sir Degore (about
1500) :
" A great feaste would he holde
Upon his queues mornynge day,
That was buryed in an abay."
So Dickenson, in " Greene in Conceipt,"
1598: "His corpes was with funerall
pompe conveyed to the church and there
solemnly entered, nothing omitted which
necessitie or custom could claime : a ser-
mon, a banquet^ and like observations."
We are all familiar with the passage in
Hamlet, 1603-4, where, speaking of his
mother's marriage, Hamlet says :
"The funeral bak'd meats
Did coldly furnish forth the marriage-
tables."
Upon which Steevens noted : "It was an-
ciently the general custom to give a cold
entertainment to mourners at a funeral.
In distant counties this practice is con-
tinued among the yeomanry." In Lord
North's "Forest of Varieties," 1645, is
the following : " Nor are all banquets (no
more than musick) ordained for merry
humors, some being used even at funer-
alls." In his "Whimsies," 1631,
p. 89, speaking of a launderer, Braith-
waite says: "So much she hath reserv'd
out of all the labours of her life, as will
buy some small portion of diet bread,
comfits^ and burnt claret, to welcome in
her neighbours now at her departing, of
whose cost they never so freely tasted
while she was living." Again, in de-
scribing a jealous neighbour, he concludes
with observing: " Meate for his funerall
pye is shred, some few ceremonial teares
on his funerall pile are shed; but the
worms are scarce entered his shroud, his
corpse flowers not fully dead, till this
jealous earth-worme is forgot, and an-
other more amorous, but lesse jealous
mounted his bed." Flecknoe, speak-
ing of a "curious glutton, ob-
serves: "In fine, he thinks of no-
thing else, as long as he lives, and
when he dyes, onely regrets that funeral
feasts are quite left offl, else he should
have the pleasure of one feast more, (in
imagination at least), even after death;
which he can't endure to hear of, onely
because they say there is no eating nor
drinking in the other world." Charac-
ters, 1658, ed. 1665, p. 14.
"In Northern customs duty was ex-
To friends departed by their fun'ral
feast.
Tho' I've consulted HoUingshead and
Stow,
I find it very difficult to know
Who to refresh th' attendants to the
grave.
Burnt claret first, or Naples-bisket
gave."
King's Art of Cookery, p. 65. The writer
of " Pleasant Bemarks on the Humours
of Mankind" observes: "How like
epicurists do some persons drink at a
funeral, as if they were met there to be
merry, and make it a matter of rejoycing
that they have got rid of ther friends and
relations."
FuneralSi References in the
Poets to. — A writer in the " Gorgious
Gallery of Gallant Inventions," 1578, de-
scribing the death of Pyramus and
Thisbe, says :
"And mulberries in signe of woe, from
white to blacke turnde were."
So in "Romeo and Juliet," 1597:
" All things, that we ordained festival.
Turn from their office to black funeral;
Our instruments, to melancholy bells;
Our wedding cheer, to a sad burial
feast ;
Our solemn hymns to sullen dirges
change ;
Our bridal flowers serve for a buried
corse.
And all things change them to their
contraries."
In " Cymbeline," act iv. so. 2, Arviragus,
speaking of the apparently dead body of
Imogen, disguised in men's clothes, says :
" And let us, Polydore, sing him to
the ground.
As once our mother; use like note and
words.
Save that Buriphile must be Fidele."
AND POPULAR CUSTOMS.
261
" Let my bier
Be borne by virgins, that shall sing by
course
The truth of maids and perjuries of
men."
— Beaum. and PI. Maids Tragedy, 1619.
Compare Arval, Bidding, Burial, Death,
Dole, Flowers, Graves, lAchway, &c.
Furmety. — Furmety is made of
what is called, in a certain town
in Yorkshire, "kneed wheat," or whole
grains first boiled plump and soft,
and then put into and boiled in
milk sweetened and spiced." In Ray's
" North Country Words," " to cree wheat
or barley, is to boil it soft." Gower tells
us: "I cannot avoid reminding you upon
the present occasion that furmenty makes
the principal entertainment of all our
country wakes : our common people call
it ' Firmitry.' It is an agreealble compo-
sition of boiled wheat, milk, spice, and
sugar." Sketch of the Materials for a
History of Cheshire. Beckwith, in the
"Gentleman's Magazine" for February,
1784, tells us that, in the country about
Rotherham, in Yorkshire, furmety used,
in his remembrance, to be always the
breakfast and supper on Christmas Eve.
In his epistle before Greene's Arcadia,
1589, Thomas Nash takes occasion to ob-
serve that " a tale of loane of Brain-
fords will, and the vnlucky frumenty, will
be as soone entertained into their Libra-
ries as the best Poeme that euer Tasso
eternis'ht." He refers to a fugitive piece
of verse by G. Kyttes, called The Vn-
lucky firmentie, of which there seems to be
a MS. copy under the title of Panche in
Bishop Percy's Folio MS.
Furmety Sunday.— See Mother-
ing.
Furry Day. — ^A writer in a periodi-
cal for 1790 says: "At Helstone, a gen-
teel and populous borough town in
Cornwall, it is customary to dedicate the
eighth of May to revelry (festive mirth,
not loose jollity). It is called the Furry
Day, supposed Flora's Day; not, I imag-
ine, as many have thought, in remem-
brance of some festival instituted in
honour of that goddess, but rather from
the garlands commonly worn on that day.
In the morning, very early, some trouble-
some rogues go round the streets with
drums, or rather noisy instruments, dis-
turbing their sober neighbours, and sing-
ing parts of a song, the whole of which
nobody now recollects, and of which I know
no more than that there is mention in
it of ' the grey goose quill,' and of going
to the green wood to bring home ' the
Summer and the May-o.' And, accord-
ingly, hawthorn flowering branches are
worn in hats. The commonalty make it
a general holiday; and if they find any
person at work, make him ride on a pole,
carried on men's shoulders, to the river,
over which he is to leap in a wide place,
if he can ; if he cannot, he must leap in,
for leap he must, or pay money. About
9 o'clock they appear before the school,
and demand holiday for the Latin boys,
which is invariably granted ; after which
they collect money from house to house.
About the middle of the day they collect
together, to dance hand-in-hand round
the streets, to the sound of the fiddle, play-
ing a particular tune, which they con-
tinue to do till it is dark. This they call
a ' Faddy.' In the afternoon, the gen-
tility go to some farmhouse in the neigh-
bourhood, to drink tea, syllabub, etc.,
and return in a Morrice dance to the
town, where they form a faddy, and dance
through the streets till it is dark, claim-
ing a right of going through any person's
house, in at one door, and out at the
other. And here it formerly used to end,
and the company of all kinds to disperse
quietly to their several habitations; but
latterly corruptions have in this as in
other matters crept in by degrees. The
ladies — all elegantly dressed in white
muslins, are now conducted by their
partners to the ball-room, where they
continue their dance till supper time ;
after which they all faddy it out of the
house, breaking off by degrees to their
respective houses. The mobility imitate
their superiors, and also adjourn to the
several public houses, where they continue
their dance till midnight. It is, upon
the whole, a very festive, jovial, and
withall sober, and I believe singular
custom." The song, which follows from
another source, seems to betray a faint
reminiscence of the Spanish Armada :
The Furbt-day Song.
"Robin Hood and Little John,
They both are gone to the fair.
And we'll go to the merry green wood.
And see what they do there.
For we were up as soon as any day
For to fetch the summer home.
The summer and the May, 0,
For the summer now has come !
Where are those Spaniards
That make so great a boast?
They shall eat the grey goose feather.
And we will eat the roast.
As for the brave St. George,
St. George he was a knight ;
Of all the knights in Christendom.
St. Georgy is the right.
God bless Aunt Mary Moses,
And all her powers and might,
And send us peace in merry England,
Both day and night !"
The Furry Day was duly observed in 1903.
262
NATIONAL FAITHS
Fyei — In Scotland a ghost seems to
have been known as a fye. Witness the
following anecdote : " Some observing to
an old woman^ when in the 99th year of
her age, that in the course of Nature she
could not long survive — ' Ay,' said the
good old woman, with pointed indigna-
tion, ' what fye-token do you see about
me?'" Stat. Ace, xxi., 148; Parish of
Menghittes.
Gabriel, the Archang'el. —
(March 26 and April 13).— The Salutation
of the Virgin by this personage was sup-
posed to be commemorated by the chapel
of Our Lady at Nazareth, on the model of
which that at Walsingham is reported to
have been built by a lady named
Richold, A.D. 1061. See Foundation
of the Chapel of Walsingham, printed
about 1495, in Hazlitt's Fugitive
Tracts, 1875, 1st Series. In the
Vertue of the Masse (circa 1500), by Lyd-
gate, St. G-abriel is named as the patron
of " good rydynge " ; but the whole pas-
sage seems worth copying^ especially as
it mentions one or two points not gener-
ally known :
" Herynge of masse dooth passynge
grete auayle,
At nede at myschefe folke it doth re-
leue,
Causeth saynt Nicholas to gyue good
counsayle.
And saynt lulyan good hostel at eue ;
To beholde saynt Crystofer none enemy
shall hym greue.
And saynt Loy your lourney shall pre-
serue.
Horse ne caryage that daye shall not
myscheue,
Masse herde before who dooth these
sayntes serue.
Partynge fro masse begynnynge your
lourney,
Call saynt Myghell you to fortefye,
For sodayne haste and good prosperyte.
And for good rydynge saynt Gabryell
shall you gye."
Gabriel-Rachet, The. — This,
says Mr. Atkinson, in his " Cleveland
Glossary," 1868, is a name for a yelping
sound heard at night, more or less resem-
bling the cry of hounds or yelping of dogs,
probably due to ilocks of wild geese (anser
segetum) which chance to be flying by
night, and is taken as an omen or warn-
ing of approaching death to the hearer or
some one connected with him or her."
Mr. Atkinson speaks of a Cleveland tradi-
tion about the local origin of the Gabriel-
rachet ; but probably very slight credit is
due to the legend narrated by him. It
seems to be nothing more or less than a
form of the belief current all over the
world from the remotest times in spectral
apparitions and sounds seen or heard in
the deadness of night. Compare Lucas,
Studies in Nidderdale, pp. 156-7.
Gambling:. — A very curious sketch ot
the early passion for speculation, even of
the wildest character, in playing at games
both of skill and chance, is given by Mr.
Wright. Domestic Manners and Senti-
ments in England during the Middle
Ages, 1862, ch. x. Comp. Games below.
Game.—" Formerly,'^' says Mr. Tans-
well, "Lambeth was celebrated for game
of all sorts, but principally in the neigh-
bourhood of Brixton. In the 5th of
Elizabeth a licence was granted to An-
drew Perne, D.D., Dean of Ely (who re-
sided at Stockwell), 'to appoint one of
his servants, by special name, to shoot
with any cross-bow, hand-gonne, hacque-
but, or demy-hack, at all manner of dead-
marks, at all manner of crows, rooks,
cormorants, kytes, puttocks, and such-
like, bustards, wyld swans, barnacles^ and
all manner of sea-fowls, and fen-fowls,
wild doves, small birds, teals, coots, ducks,
and all manner of deare, red, fallow, and
roo.' In the reign of James I., Alexan-
der Glover received, as ' Keeper of the
game about Lambeth and Clapham, 12d.
per diem, and 26s. 8d. per annum for his
livery' ; in all £36 10s." History of Lam-
beth, 1858, p. 15. And at the same
period Putney Park was a royal de-
mesne with deer and a keeper under the
Crown. The site is still remembered in
Putney Park Lane.
Game at the Hole. — So named
in an entry at Stationers' Hall in 1587.
The full title is : " The game at the hole,
otherwise, if you be not pleased, you shall
be eased."
Games. — Dr. Arbuthnot used to say,
that notwithstanding all the boasts of the
safe conveyance of tradition, it was no
where preserved pure and uncorrupt but
amongst school-boys, whose games and
plays are delivered down invariably the
same from one generation to another.
Benediotus Abbas has preserved a very
curious edict, which shews the state of
gaming in the Christian army commanded
by Richard the First King of England,
and Philip of France, during the Crusade
in the year 1190. No person in the army
is permitted to play at any sort of game
for money, except knights and clergymen ;
who in one whole day and night shall not,
each, lose more than twenty shillings, on
pain of losing one hundred shillings to
the archbishops of the army. The two
Kings may play for what they please, but
their attendants not for more than twenty
shillings. Otherwise, they are to be
whipped naked through the army for
three days. The monarchs probably
played at Quatuor Eeges or chess, and
AND POPULAR CUSTOMS.
263
their followers at dice. Many of the early
romances comprise notices of amusements
enjoyed by the characters introduced ;
but it is sometimes, of course, difficult to
judge how much is exaggeration ; and in
the Books of Sours we often meet with
interesting illustrations of this class, in-
tended as ornamental accessories. In the
13th. c. fabliau of Blonde of Oxford and
Jean de Dammartin, the hero and heroine
play at chess, tables, and dice ; and in a
MS. of the romance of Meliadus de Lyon-
nois, of the fourteenth century, there are
representations of parties engaged in
games at chess and cards — the latter per-
haps the earliest graphic view of that
amusement, and apparently prior to any-
thing known to Chatto. Archceol. Al-
bum, 1845, p. 75. In a fine MS. in the
Bodleian, cited by Strutt, and after him
"by Brand, there is a series of representa-
tions of the more popular games then
(1343) in favour. It is remarkable that
among them are to be found many of the
amusements still in fashion among the old
or young, such as top-spinning, cock-fight-
ing, chess, bowls, dice, &c., while others
have completely disappeared. In a vol-
ume of Homilies of the 14th century,
"there is a strong illustration of the un-
governable propensity among our coun-
trymen and countrywomen for enjoying
themselves in ways, which were iiot in all
cases highly proper. The Homily says :
"per is an oper lepre of yonge folk: pat
pei ben moche smyttid with now a daies/
•and pis is veyn laughtre, and idul wordis,
a,nd many oper vayn iapis ; pat seelden or
neuer pei kunnen styiite from hem/ pei
taken noon heede of goddis word, pei
rennen to enterludes with gret delijt;
yhe, pat is more reupe, to strumpetis
•daunce / pe preest for hem mai stonde
alone in pe chirche, but pe harlot in pe
clepyng shal be hirid for good money : to
tellen hem fablis of losengerie/ but to
such manor folk: christ seip ful sharplei
peso wordis./ wo to you pat now lawen :
for ye shuln wepe ful fore her-aftir/"
This notice concurs with what a later
-writer observes respecting the desertion
■of the churches and the devotion of the
people to frivolous and wicked sports.
Harl. MS. 2276, fol. 37. I am in-
debted to my friend Mr. F. J. Furni-
vall for this extract.
Du Cange informs us, that the
Council of Salzburg, in 1274, pro-
"hibited certain ludi noxii on account
■of the licence used at them. Wright sup-
plies from one of the Royal MSS. in the
British Museum a short list of fourteenth
-century games, of which the exact charac-
ter is not known. Domestic Manners,
1862, p. 210. A farther list occurs at
p. 229, and is liable to the same objection.
Some of these forgotten pastimes are
of French or foreign origin ; but since at
the period, to which they appertain, re-
lations between France at all events and
ourselves were so constant and intimate,
it may be useful to annex the names, by
which they were once currently known :
Propre confusion. Tessera.
Qui perd, se sauve. Calculus.
Qui est large, est TJrio vel Dardana
sage. pugna.
Meschief fait hom- Tricolus.
me penser. Senio.
La chasse de ferce Monarchus.
(queen) et de Orbiculi.
chevalier. Taliorhicus.
Dames et demois- Vulpes.
elles. Tabula.
La Bataille de
rokes.
Some of these are recognizable as still
surviving institutions, while others are
obsolete variations of the game of chess.
The subjoined literary notices are inter-
esting :
" Herlotes walkes thurghe many tounes
Wyth speckede mantels and bordouns ;
And ate ilke mannes house ga pai inne,
pare pai hope oght for to wynne.
Bote ' herlotes ' mene calles comonlye
Alle pat hauntes herlottrye :
Herlotes falles to stande on pe flore,
And play some tyme ate pe spore,
Atte pe beyne, and ate pe cate, —
A foule play holde I pate^ —
And pare agayne may pai noght be
Whene mene byddes paim for paire fe,
fi:or pe rewele of paire relygyoune
Es swylke, thurgh paire professyoune ;
pis es a poynte of paire reule ilke tyme.
To lykene mene pare pai come, in ryme.
ahyte haunte pai oft other lapes ;
Some ledes beres, and some ledes apes
pat mus sautes and solace pat sees :
All pise are bote foly and nycetees."
William of Nassyngton, Myrrour of Lyfe
(14th century).
" Also use not to pley at the dice ne at
the tablis,
Ne none mauer gamys uppon the holi-
dais ;
Use no tavernys where be jestis and
fablis,
Syngyng of lewde balettes, rondelettes,
or virolais ;
Nor erly in mornyng to fecche home
fresch maia,
For yt makyth maydins to stomble and
falle in the breirs.
And afterward they telle her councele
to the freirs."
MS. Laud 416, (circa 1460) apud Bel. An-
tiq. vol. 11., p. 27. By the Statute 6 Hen.
IV. o 4, labourers and servants playing at
264
NATIONAL FAITHS
unlawful games were made liable to im-
prisonment for six days, and any magis-
trate or other officer neglecting to take
cognizance of such ofiences was subject
to a penalty. By the statute 17 Edw. IV.
c. 3, this earlier enactment was confirmed
as follows : " Laborers and seruauntys
that vse dyse and other sych games shall
haue imprisonment of .vi. dayes," and it
was also provided, that " noo gouerner
of howse, tenement or gardeyn suffer wyl-
lyngly any person to occupy to playe at
the classe keyles [ninepins,] halfe bowle,
handyn handout or quekbourd vpon
payn or inprisonment by .iii. yeVys,"
&c. By 11 Hen. VII. c. 2, and
19 Hen. VII. c. 12, it was laid
down that "no apprentyce nor ser-
uant of husbandry, laborer, nor seruant
artificer play at the tablys, tenyse, dyse,
cardys, bowlys, nor at none other vnlaw-
full game owt of the tyme of Crystmas
but for mete and drynke, and in crystmas
to playe onely in the dwellyng howse of
his mayster or in the presence of hys
mayster."
In an account of the visit of Louis
of Bruges and his suite to England in
1472 there are references to the amuse-
ments of the Court at Windsor. The
Queen and her ladies played at the mort-
eaulx, a game supposed to be allied to
bowls, and others at closJceys, or nine-
pins, which are described as being of
ivory, but were more probably of bone.
England as seen hy Foreigners, by W. B.
Rye, 1865, p. xli. In the' contemporary
narrative of the marriage of Catherine
of Arragon to Prince Arthur of England,
in 1501, mention occurs of galleries and
other buildings fitted up in the royal gar-
dens : — "In the lougher ende of this gar-
deyn both pleasaunt gallerys, and housis
of pleasure to disporte inn, at chesse,
tables, dise, cardes, bylys ; bowling aleys,
butts for archerSj and goodly tones play."
Antiq. Bepert., ii., 316. The statutes of
Wadham College, Oxford; drawn up in
1613j prescribe that gaming with cards
or dice was not permissible except on All
Saints' Day, Christmas Day, and the
Purification of the Blessed Virgin, when
cards might be used, provided the stakes
were small, and suitable hours were ob-
served. "Thei hauke, thei hunt, they card,
thei dice, they pastyme in theyr prelacies
with gallaunte gentlemen, with theyr
daunsinge minyons, and with theyr f reshe
companions, so that ploughinge is set a
syde." — Latimer's Sermon of the Plough,
1648. Humphrey Roberts, in his " Com-
plaint for Reformation," 1572, represents
that his countrymen ' ' vpon the Saboath
Day resorte rather to bearebayting, bul-
bayting, dauncing, fenceplaying and suche
lyke vayn exercises then to the Church."
Roberts adds: " — in London, other
cyties, and in the countrey townes also,
there are many other places of concourse
of people : As dyeing . houses, bowling
aleys, fencyng scooles, yea tauerns and
ale-houses : wherin are such a nomber of
ruffians and cutters (as they call them) :
that those places are become yonge belles,
suche is their wickednesse. So that the
tender yonglyngs, beynge come of good
houses : and all others (once vsynge suche
places), are, as it were, translated, or
chaunged, into monsters. The resort to
amusements on Sundays was evidently
not unusual. In A Devonshire Yeoman's
Diary, under 1602, we find the following
entry : " August 22. I went to Trusham
Church. After evening prayers went to
bowles." Antiquary, 1892, p. 259. In
the dedication to " Mihil Mumchance, his
discoverie of the Art of Cheating in false
Dice play," 1597, we read, "making the
divel to daunce in the bottome of your
purses, and to turne your angels out of
their houses like bad tenants." In the
same tract, "Novum, Hassard, and Swift-
foot-passage " occur as games. Some of
the undermentioned games, quoted here
from Rowlands' "Letting of Hvmors
Blood," &c., 1611, are overlooked not only
by Brand, but by Strutt and Hone :
" Man, I dare challenge thee to throw
the sledge.
To iumpe, or leape ouer ditch or hedge ;
To wrastle, play at stoole-ball, or to
runne ;
To pich the bar, or to shoote off a
gunne :
To play at loggets, nine holes, or ten-
pinnes ;
To try it out at foot-ball by the shinnes,.
At ticktacke, Irish, noddy, maw, andi
ruffe :
At hot-cockles, leap-frog, or blindman-
buffe:
To drinke halfe pots, or deale at the'
whole can :
To play at base, or pen and Inck-horne-
sir Ihan :
To daunce the Mirris, play at barly-
breake :
At all exployts a man may thinke or
speake.
At shoue-groat, venter-poynt, or crosse
& pile.
At beshrow him thats last at yonder
stile :
At leaping ore a Midsommer bone-fier :
Or at the drawing dunne out of the
myer."
In Erondel's " French Garden," 1605, the
titles of the following games occur : —
" Trompe — Dice — Tables — Lurch —
Draughts — Perforce — Pleasant — Blow-
ing — Queen's Game — Chesse." There is.
AND POPULAR CUSTOMS.
265
added: "The maydens did play at Pur-
poses—at Sales — To Thinke — at Wonders
— at Stakes — at Vertues — at Answers, so
that we could come no sooner," &c. A
list of games, to which the keys seem to
have been lost, is printed in Notes and
Queries, being transcribed from three
sources as under :
" We went to a sport called selling a
horse for a dish of eggs and herrings." —
Pepys, Diary, Feb. 2, 1659-60.
" The merry game of The parson has
lost his cloak." — Spectator, N. 268.
" ' What say you, Harry; have you any
play to show themP" 'Yes, sir,' said
Harry, ' I have a many of them ; there's
first leap-frog and thrush-a-thrush." — H.
Brooke, Fool of Quality, i. 25 (ed. 1859).
" One fault brought me into another
after it, like Water my chickens come
clock."— Ih., i. 272.
" Can you play at draughts, polish, or
chess?"— lb., i. 267.
" Some reminded him of his having
beaten them at boxing, others at wrest-
ling and all of his having played with
them at prison-bars, leap-frog, shut the
gate, and so forth." — lb., ii. 168.
Several games of the middle of the 17th
century are enumerated in "Wit Re-
stor'd," 1658:
" Here's children's bawbles and mens
too.
To play with for delight.
Here's round-heads when turn'd every
way
At length will stand upright.
Here's dice, and boxes if you please
To play at in and inn,
Here is a sett of kettle pinna
With bowle at them to rowle :
And if you like such trundling sport
Here is my ladyes hole.
Here's shaddow ribbon'd of all sorts.
As various as your mind.
And here's a windmill like your selfe
Will turne with every wind.
And heer's a church of the same stuff
Cutt out in the new fashion."
In Cotgrave's Wit's Interpreter, third
edition, 1671, we meet with directions for
playing the courtly games of L' Ombre,
Piquit, Gleek, and Cribbage ; and in Cot-
ton's Compleat Gamester, 1674 he adduces
the usual and most gentile games on
cards, dice, billiards, trucks, bowls, or
chess. In a later impression, 1709, the
amusements enumerated are more varied :
Piquet, gleek, I'ombre, a Spanish game,
cribbage^ all-fours, English ruff, and hon-
ours alias slam, whist, French ruff, five
cards, a game called costly colours, bone-
ale, put, the high game, wit and reason,
the art of memory, plain dealing, Queen
Nazareene, lanterloo, penneech, bankafa-
let, beast or la bete, and basset.
Edward Chamberlayne, in his " Ang-
liee Notitia," 1676, enumerates what were
at that time the principal recreations and
exercises both of the upper and lower
classes of society in this country :
" For variety of divertisements, sports,
and recreations, no nation doth excel the
English. The King hath abroad, his for-
ests, chases, and parks, full of variety of
game ; for hunting red and fallow deer,
foxes, otters ; hawking, his paddock
courses, horse-races, &c., and at home,
tennis, pelmel, billiard, enterludes, balls,
ballets, masks, &c. The Nobility and
gentry have their parks, warrens, decoys,
paddock-courses, horse-races, huntings,
coursing, fishing, fowling, hawking, set-
ting dogs, tumblers, lurchers, duck-hunt-
ing, cock-fighting, guns for birding, low-
bells, bat-fowling ; angling, nets, tennis,
bowling, billiard tables, chess, draughts,
cards, dice, catches, questions, purposes,
stage-plays, masks, balls^ dancing, sing-
ing, all sorts of musical instruments, &c.
The citizens and peasants have hand-ball,
foot-ball, skittles or nine-pins, shovel-
board, stow-ball, goffe, trol-madame,
cudgels, bear-baiting, bull-baiting, bow
and arrow, throwing at cocks, shuttlecock,
bowling, quoits, leaping, wrestling, pitch-
ing the bar, and ringing of bells, a recrea-
tion used in no other countrey of the
world. Amongst these, cock-fighting
seems to all foreigners too childish and
unsuitable for the gentry^ and for the
common people; bull-baiting and bear-
baiting seem too cruel ; and for the citi-
zens, foot-ball and throwing at cocks,
very uncivil, rude, and barbarous within
the City." In the "Life of the Scotch
Rogue," 1722, p. 7, the following sports
occur: "I was but a sorry proficient in
learning : being readier at cat and dog,
cappy hole, riding the hurley hacket,
playing at kyles and dams, spang-bodle,
wrestling, and foot-ball, and (such other
sports as we use in our country), than at
my book."
" Julius Pollux," (observes Corne-
lius Scriblerus) "describes the Omilla
or chuck - farthing ; tho' some will
have our modern chuck-farthing to be
nearer the aphetinda of the ancients. He
also mentions the basilinda or King I am ;
and myinda, or hoopers-hide. Biit the
chytindra described by the same author is
certainly not our hot-cockle ; for that was
by pinching, and not by striking ; tho'
there are good authors who affirm the
rathapygismus to be yet nearer the mod-
ern hot cockles. My son Martin may use
either of them indifferently, they being
equally antique. Building of houses and
riding upon sticks, have been used by
children in all ages ; JSdificare casas,
equitare in arundine longa. Yet I much
266
NATIONAL FAITHS
doubt whether the riding upon sticks did
not come into use after the age of the
Centaurs. There is one play which shews
the gravity of ancient education, called
the Acinetinda, in which children con-
tended who could longest stand still. This
we have suffered to perish entirely ; and if
I might be allowed to guess, it was cer-
tainly first lost among the French. I will
permit my son to play at Apodidascinda,
which can be no other than our Puss in
a, corner. Julius Pollux, in his ninth
Book, speaks of the melolonthe, or the
kite ; but I question whether the kite of
antiquity was the same with ours, and
though the OprvTouoTriai or quail-fight-
ing, is what is most taken notice of, they
had doubtless cock-matches also, as is
evident from certain antient gems and
relievos. In a word, let my son Martin
disport himself at any game truly antique,
except one which was invented by a people
among the Thracians, who hung jip one of
their companions in a rope, and gave him
a knife to cut himself down ; which if he
failed in, he was suffered to hang till he
was dead ; and this was only reckoned a
sort of joke. I am utterly against this as
barbarous and cruel." Misson says :
" Besides the sports and diversions com-
mon to most other European nations, as
tennis, billiards, chess, tick-tack, dancing,
plays, &c., the English have some which
are particular to them, or at least which
they love and use more than any other
people." Travels in England, p. 304.
See a little volume entitled: "Games
most in use in England, France_, and
Spain, vizy Basset, Piquet, Primero,
L' Ombre, Chess, Billiards, Grand-trick-
track, Verquere, &c., some of which were
never before printed in any language. All
regulated by the most experienced Mas-
ters." Published by J. Morphew
about 1710. The editions of Charles Cot-
ton's Gompleat Gamester, and the earlier
issues of Hoyle's Games may also be con-
sulted. Hollar published in 1647 " Paido-
poegnion, sive puerorum ludentium sche-
mata varia, pictorum usui aptata."
The Gantelupe or Gauntlet,
To Run. — See Penny Magazine for 1837,
p. 339, where it is described as a military
and naval punishment ; but it was not
■confined to this country or to civilized
nations. Tt occurs in accounts of travels
among savage communities, and in works
of fiction founded on them.
Garden-House. — The older sum-
mer-house. See Nares, Glossary, 1859,
in V.
Garlands. — Nuptial garlands are of
the most remote antiquity. They appear
to have been equally used by the Jews and
the Greeks and Romans. Selden's Uxor
Behraica in Opera, iii., 655. "Among
the Romans, when the marriage-day was
come, the bride was bound to have a chap-
let of flowers or hearbes upon her head,
and to weare a girdle of sheeps wool about
her middle, f astned with a true-loves-knot,
the which her husband must loose. Hence
rose the proverb : He hath undone her
virgin's girdle : that is, of a mayde he
hath made her a woman." Vaughan's
Golden Grove, 1600, ed. 1608, sign 2.
In Ihre's " Glossarium," 1769, v. Krona,
we read : " Sponsarum ornatus erat coro-
nse gestamen, qui mos hodieque pleno usu
apud Ruricolas viget."
Among the Anglo-Saxons, after the bene-
diction in the church, both the bride and
bridegroom were crowned with crowns of
flowers, kept in the church for that pur-
pose. In the Eastern Church the chap-
lets used on these occasions appear to
have been blessed. Selden, uhi supra, p.
661. "Coronas tenent a tergo paranym-
phi, quBS Capitibus Sponsorum iterum a
Sacerdote non sine benedictione solenni
aptantur." The form is given, p. 667.
" Benedic, Domine, Annulum istum et
Coronam istam, ut sicut Annulus circum-
dat digitum hominis et Corona Caput, ita
Gratia Spiritus Sancti circumdet Spon-
sum et Sponsam, ut videant Pilius et
Pilias usque ad tertiam aut quartam
Generationem, &c." We ought not to
overlook the miraculous garland given by
the father in the Wright's Chast Wife
on her nuptials to her spouse, in the tale
of that name from the " Gesta Romano-
rum." He says to the wright, on pre-
senting it as the only gift it is in his power
to make :
" Haue here thys garlonde of roses
ryche.
In alle thys lend ys none yt lyche.
For ytt wylle euer be newe.
Wete thou wele withowtyn fable,
Alle the whyle thy wyfe ys stable,
The chaplett wolle hold hewe."
In "Dives and Pauper, 1493, "The
fixte Precepte," chap. 2, is the following
curious passage: " Thre ornamentys
longe pryncypaly to a wyfe. A rynge on
hir fynger, a broch on hir brest, and a
garlond on hir hede. The ringe betoken-
ethe true love, as I have seyd, the broch
betokennethe clennesse in herte and chas-
titye that she oweth to have, the garlande
bytokeneth gladnesse and the dignitye of
the sacrament of wedlok." At the mar-
riage of Blonde of Oxford to Jean de
Dammartin, in the 13th century, the
bride is made to wear a gold chaplet.
Compare Nuptial Usages, infrd. In
dressing out Grisild for her marriage in
the " Clerk of Oxenford's Tale " in Chau-
cer, the chaplet is noted : "A corune on
AND POPULAR CUSTOMS.
267
hire hed they han ydressed." The nup-
tial garlands were sometimes made of
myrtle. In (England, in the time of
Henry VIII., the bride wore a garland of
corn ears, sometimes one of flowers. Wax
appears to have been used in the forma-
tion of these garlands from the subse-
quent passage in Hyll's book on Dreams :
" A garlande of waxe (to dream of) signi-
fyeth evill to all personnes, but especi-
allye to the sicke, for as much as it is
•commonlye ocoupyed aboute burialls."
Gosson, in his " Bphemerides of Phialo,"
1579, remarks: "In som countries the
bride is crowned by the matrons with a
garland of prickles, and so delivered unto
her husband that hee might know he
hath tied himself to a thorny plesure."
Among the wares on sale or supply by
Newbery in his Dives Pragmaticus, 1563
(Hazlitt's Fugitive Tracts, 1875, vol. i.),
figure :
" Fyne gay and straunge garlands, for
Bryde & Brydegrome."
In the Churchwardens' Accounts of St.
Margaret's, Westminster, under 1540, is
the following item: "Paid to Alice
Lewis, a goldsmith's wife of London ;
for a serclett to marry maydens in, the
■26th day of September, £3 10s." The
following occurs in Marston's "Dutch
■Courtezan" :
"I was afraid, I'faith, that I should
ha seene a garland on this beauties
herse."
In Field's " Amends for Ladies," 1618,
scene the last, when the marriages are
agreed upon, there is a stage direction
to set garlands upon the heads of the
maid and widow that are to be married.
These garlands are thus described by
■Gay:
" To her sweet mem'ry flow'ry garlands
strung,
On her now empty seat aloft were
hung."
These emblems were apparently hung up
in churches, and where they were com-
posed of fresh flowers withered. New-
ton, under Breaches of the second
•Commandment, censures "the adorning
with garlands, or presenting unto any
image of any Saint, whom thou hast made
■speoiall choise of to be thy patron and
advocate, the firstlings of thy increase, as
■Corne and Graine, and other oblations "
Tryall of a Man's Own Selfc, 1586, 54.
■Coles, probably speaking of the metro-
polis only, says : " It is not very long
■since the custome of setting up garlands
in churches hath been left ofi' with us."
Intro, to the Knowledge of Plants, 64
tBut in the Ely Articles of Enquiry, 1662'
p. 7, I read as follows: "Are any gar-
lands and other ordinary funeral ensigns
sufifred to hang where they hinder the
prospect, or until they grow foul and
dusty, withered and rotten P" Aubanus,
in his Description of the Rites at Mar-
riages in his country and time, has not
omitted garlands. Dallaway tells us that
" Marriage is by them (of the Greek
Church) called the Matrimonial Corona-
tion, from the crowns or garlands with
which the parties are decorated, and
which they solemnly dissolve on the eighth
day following." Brand likewise refers
to a French work, where it is mentioned
that, at the weddings of the poorer sort,
a chaplet or wreath of roses was custom-
ary in France ; but these illustrations,
even when they are very apt, which is
not often, it must be owned, the case, are
only interesting parallel examples.
The Masters and Wardens of some of the
Gilds of London formerly used Election \
Garlands, which were often made of ^>
sumptuous materials. See particularly
the fine large illustrations in Black's
History of the Leathersellers, 1871,
where the examples date from 1539.
Garrett. — For a notice of this place,
otherwise known as Garvett, and its mock
mayor, &c., see Additions to Hazlitt's
Blount, 1874, in Antiquary for Septem-
ber, 1885. Its evolution from a single
house to a hamlet has had many ana-
logues, such as Vauxhall, and Schaffhau-
sen, Mvihlhausen, &c., abroad. During
a considerable number of years. Sir Jef-
frey Dunstan, a dealer in wigs, and Sir
Henry Dimsdale, a mufiin-seller, subse-
quently a hardware man, were succes-
sively retiirned as mayors of Garrett. The
former was nicknamed Old Wigs, and the
latter Honeyjuice or Sir Harry.
Garters at Weddingrs There
was formerly a custom in the North of
England, which will be thought to have
bordered very closely upon indecency,
and strongly marks the grossness of man-
ners that prevailed among our ancestors :
it was for the young men present at a
wedding to strive immediately after the
ceremony, who could first pluck off the
bride's garters from her legs. This was
done before the very altar. The bride
was generally gartered with ribbons for
the occasion. Whoever were so fortunate
as to be victors in this singular species of
contest, during which the bride was often
obliged to scream out, and was very fre-
quently thrown down, bore them about
the church in triumph. Brand says : "A
clergyman in Yorkshire told me, that to
prevent this very indecent assault, it is
usual for the bride to give garters out of
her bosom. I have sometimes thought
this a fragment of the ancient ceremony
368
NATIONAL FAITHS
of loosening the virgin zone, or girdle, a
custom that needs no explanation." Prom
passages in different works, it should seem
that the striving for garters was origin-
ally after the bride had been put to bed.
Among the lots in the lottery presented
in 1601, there occurs :
" A Payre of Garters.
"Though you have fortunes garters,
you must be
More staid and constant in your steps
than she."
Sir Abraham Ninny, in Field's "A
Woman's a Weather-Cocke," 1612, act i.
sc. 1, declares :
"Well, since I am disdain' d; off gar-
ters blew ;
Which signifies Sir Abram's love was
true.
Off cypresse blacke, for thou befits not
me;
Thou art not cypresse of the cypresse
tree.
Befitting Lovers : out green shoe-
strings, out.
Wither in pocket, since my Luce doth
pout."
In Brooke's " Epithalamium," 1614, we
read :
" Youths ; take his poynts ; your wonted
right :
And maydens, take your due, her gar-
ters."
In Aylet's Poems, 1654, is a copy of verses
" on a sight of a most honorable Lady's
Wedding Garter." A note to George
Stuart's "Discourse between a Northum-
berland Gentleman and his Tenant,"
1686, p. 24, tells us: "The piper at a
wedding has always a piece of the bride's
garter ty'd about his pipes." These gar-
ters, it should seem, were anciently worn
as trophies in the hats. Misson says :
"When bed-time is come, the bride-men
pull of the bride's garters, which she had
before unty'd, that they might hang down
and so prevent a curious hand from com-
ing too near her knee. This done, and
the garters being fasten'd to the hats of
the gallants, the bride maids carry the
bride into the bride-chamber, where they
undress her and lay her in bed." I am
of opinion that the origin of the Order
of the Garter is to be traced to this nup-
tial custom, anciently common to both
court and country. It is the custom in
Normandy for the bride to bestow her
garter on some young man as a favour,
or sometimes it is taken from her.
Gate Penny. — A customary tribute
from tenants to their landlords. See
Halliwell in v.
Gavtfby Day. — (December 28). This
day at Wrexham is called Gawby Day,
perhaps from Gauhy, a Northern term
for a countryman or a bumpkin ;
and the town is filled with servants,
both men and women. Formerly and orig-
inally they came up from the country to
be hired ; but now it has become a mere
holiday. See Atkinson's Cleveland Glos-
sary, 1868, in V.
Georgre's Day, St — (April 23rd).
Among the ordinances made by Henry v .
for his army abroad, printed in " Ex-
cerpta Historica," 1833, is one " For
theim that here not a bande of Seinte
George " ; and it appears that all the
English soldiers were bound, under
severe penalties, to carry this distinguish-
ing badge. Compare Amulet. It is curi-
ous that the same Ordinances, which were
promulgated by Henry V. in 1415, served
the same purpose in 1513, when Henry
VIII. mado his expedition to Boulogne,
mutatis mutandis. In Coates's "History
of Reading," p. 221, under Churchwar-
dens' Accounts in the year 1536, are the
following entries :
" Charg' of Saynt George.
" Ffirst payd for iii caffes-skynes, and
ii norse-skynnies, iii". vi*.
Payd for makeyng the loft that Saynt
George standeth upon, vi*.
Payd for ii plonks for the same loft,
^"j*- . . .,
Payd for iiij pesses of clowt lether, ij" ij*.
Payd for makeyng the yron that the hers
resteth vpon, vj*.
Payd for makeyng of Saynt George's cote,
viii''.
Payd to John Paynter for his labour, xlv".
Payd for roses, bells, gyrdle, sword, and
dager, iij". iiij*.
Payd for settyng on the bells and roses,
iiji.
Payd for naylls necessarye thereto,
x*. ob."
In the hamlet of Y Faerdref, in the com-
mote of Isdulas, in Denbighshire, is a
small village called St. George, on the
churchyard-wall of which it was formerly
believed that the print of the shoes of
St. George's horse could be seen. The
neighbouring woods were supposed to be
haunted by fairies and other spirits. Den-
bigh and its Lordship, by John Wil-
liams, 1860, pp. 217-18. Machyn
the Diarist notes that, on St. George's
Day, 1559, the Knights of the Gar-
ter went about the Hall singing in
procession in the morning, and in the
afternoon was the election of new knights.
Machyn appears, in one place, to insinu-
ate, a sort of dissatisfaction at the oc-
casional departure from the old usage of
holding the chapter of the order of the
AND POPULAR CUSTOMS.
269
garter at Westminster instead of Wind-
sor, as was the case once or twice in the
early part of Elizabeth's reign. Comp.
Evelyn's Diary, April 23, 1667.
It seems to be the case that at cere-
monial observances in St. George's Chapel
at Windsor in the case of installations or
otherwise the choristers demanded as a
fee the King's spurs, which were redeemed
by a pecuniary payment. In the Privy
Purse Expenses of Henry VII., under
1495, we find : "To the children for the
King's spoures, 4s.," and there are simi-
lar entries in the Expenses of Henry VIII.
under 1530.
It appears that blue coats were formerly
worn by people of fashion on St. George's
Day. Hazlitt's Dodsley, x., 349. Among
the Pins, whoever makes a riot on St.
George's Day is in danger of suffering
from storms and tempests.
Germanus, St., Bishop of
Auxerre. — Pennant remarks that the
Church of Llanarmon in Denbighshire is
dedicated to this personage, who with St.
Lupus, says he, " contributed to gain the
famous Victoria Alleluiatica over the
Picts and Saxons near Mold." Tours in
Wales, 1810, ii., 17. Owing to this cir-
cumstance it doubtless was that Bishop
Germanus was a favourite in Wales, and
had many churches dedicated to him.
There were apparently two or three
sainted persons of this name, nor
is it clear to which Woodes refers where
in his Conflict of Conscience, 1581, he
makes one of the characters say :
" Sent lob heale the poi'e, the agew
Sent Germayne."
Ghosts. — " A ghost," according to
Grose, "is supposed to be the spirit of
a person deceased, who is either com-
missioned to return for some especial
errand, such as the discovery of a mur-
der, to procure restitution of land or
money unjustly withheld from an orphan
or widow, or, having committed some in-
justice whilst living, cannot rest, till
that is redressed. Sometimes the occa-
sion of spirits revisiting this world is to
inform their heir in what secret place,
or private drawer in an old trunk, they
had hidden the title deeds of the estate ;
or where, in troublesome times, they
buried their money or plate. Some ghosts
of murdered persons, whose bodies have
been secretly buried, cannot be at ease
till their bones have been taken up, and
deposited in consecrated ground, with all
the rites of Christian burial. This idea
is the remain of a very old piece of
heathen superstition : the ancients be-
lieved that Charon was not permitted to
ferry over the ghosts of unburied persons,
but that they wandered up and down
the banks of the river Styx for a hundred
years, after which they were admitted to
a passage. This is mentioned by Virgil :
' Hsec omnis quara cernis, inops inhu-
mataque turba est :
Portitor ille, Charon ; hi quos vehit un
da, sepulti.
Nee ripas datur horrendas, et rauca,
fluenta,
Transportare prius quam sedibus ossa
quierunt.
Centum errant annos, volitantque hsec
littora circum :
Tum, demum admissi, stagna exoptata
revisunt.'
Sometimes ghosts appear in conse-
quence of an agreement made, whilst liv-
ing, with some particular friend, that he
who first died should appear to the sur-
vivor. Glanvil tells us of a ghost of a
person who had lived but a disorderly
kind of life, for which it was condemned
to wander up and down the earth, in the
company of evil spirits, till the Day of
Judgment. In most of the relations of
ghosts they are supposed to be mere aerial
beings, without substance, and that they
can pass through walls and other solid
bodies at pleasure. A particular instance
of this is given in Relation the 27th in
Glanvil's Collection, where one David
Hunter, neat-herd to the Bishop of Down
and Connor, was for a long time haunted
by the apparition of an old woman, whom
he was by a secret impulse obliged to fol-
low whenever she appeared, which he
says he did for a considerable time, even
if in bed with his wife ; and because his
wife could not hold him in his bed, she
would go too, and walk after him till
day, though she saw nothing ; but his
little dog was so well acquainted with the
apparition, that he would follow it as
well as his master. If a tree stood in her
walk, he observed her always to go
through it. Notwithstanding this seem-
ing immateriality, this very ghost was
not without some substance ; for, having
performed her errand, she desired Hun-
ter to lift her from the ground, in the
doing of which, he says, she felt just like
a bag of feathers. We sometimes also
read of ghosts striking violent blows ; and
that, if not made way for, they overturn
all impediments, like a furious whirlwind.
Glanvil mentions an instance of this, in
Relation 17th of a Dutch lieutenant, who
had the faculty of seeing ghosts ; and who,
being prevented making way for one
which he mentioned to some friends as
coming towards them, was, with his com-
panions, violently thrown down, and
sorely bruised. We further learn, by
Relation 16th, that the hand of a ghost is
' as cold as a clod.'
270
NATIONAL FAITHS
"The usual time at which _
make their appearance is midnight,
and seldom before it is dark ; though
some audacious spirits have been said
to appear even by day-light : but
of this there are few instances, and those
mostly ghosts who have been laid, per-
haps in the Red Sea (of which more here-
after), and whose times of confinement
were expired : these, like felons confined
to the lighters, are said to return more
troublesome and daring than before. No
Ghosts can appear on Christmas Eve ;
this Shakespear has put into the mouth
of one of his characters in Hamlet."
"Ghosts," Grose adds, "commonly ap-
pear in the same dress they usually wore
whilst living; though they are sometimes
cloathed all in white ; but that is
chiefly the churchyard ghosts, who have
no particular business, but seem to ap-
pear pro bono publico, or to scare drunken
rustics from tumbling over their graves.
I cannot learn that ghosts carry tapers
in their hands, as they are sometimes de-
picted, though the room in which they ap-
pear, if without fire or candle, is fre-
quently said to be as light as day. Drag-
ging chains is not the fashion of English
ghosts ; chains and black vestments being
chiefly the accoutrements of foreign spec-
tres, seen in arbitrary governments ; dead
or alive, English spirits are free. If,
during the time of an apparition, there
is a lighted candle in the room, it will
burn extremely blue : this is so univers-
ally acknowledged, that many eminent
philosophers have busied themselves in
accounting for it, without once doubting
the truth of the fact. Dogs too have the
faculty of seeing spirits, as is instanced
in David Hunter's relation, above quoted ;
but in that case they usually shew signs
of terror, by whining and creeping to
their master for protection : and it is
generally supposed that they often see
things of this nature when their owner
cannot ; there being some persons, par-
ticularly those born on a Christmas Eve,
who cannot see spirits. The coming of a
spirit is announced some time before its
appearance, by a variety of loud and
dreadful noises ; sometimes rattling in
the old hall like a coach and six, and
rumbling up and down the staircase like
the trundling of bowls or cannon balls.
At length the door flies open, and the
spectre stalks slowly up to the bed's foot,
and opening the curtains, looks stead-
fastly at the person in bed by whom it is
seen ; a ghost being very rarely visible to
more than one person, although there are
several in company. It is here necessary
to observe that it has been universally
found by experience, as well as affirmed
by divers apparitions themselves, that a
ghost has not the power to speak till it
has been first spoken to ; so, that, notwith-
standing the urgency of the business on
which it may come, every thing must
stand still till the person visited can find
sufficient courage to speak to it ; an event
that sometimes does not take place for
many years. It has not been found that
female ghosts are more loquacious than
those of the male sex, both being equally
restrained by this law.
The mode of addressing a ghost
is, by commanding it, in the name
of the three persons of the Tri-
nity, to tell you who it is, and what is its
business ; this it may be necessary to re-
peat three times ; after which it will, in
a low and hollow voice, declare its satis-
faction at being spoken to, and desire the
party addressing it not to be afraid, for
it will do him no harm. This being pre-
mised, it commonly enters into its nar-
rative, which being completed, and its re-
quest or commands given, with injunc-
tions that they be immediately executed,
it vanishes away, frequently in a flash of
light ; in which case some ghosts have
been so considerate as to desire the party
to whom they appear to shut their eyes :
sometimes its departure is attended with
delightful music. During the narration
of its business, a ghost must by no means
be interrupted by questions of any kind ;
so doing is extremely dangerous ; if any
doubts arise, they must be stated after
the spirit has done its tale. Questions re-
specting its state, or the state of any of
their former acquaintance, are offensive,
and not often answered, spirits, perhaps,
being restrained from divulging the
secrets of their prison-house. Occasion-
ally spirits will even condescend to talk
on common occurrences, as is instanced by
Glanvil in the apparition of Major George
Sydenham to Captain William Dyke, Re-
lation 10th. Wherein the Major reproved
the Captain for suffering a sword he had
given him to grow rusty, saying, ' Cap-
tain, Captain, this sword did not used to
be kept after this manner when it was
mine.' This attention to the state of the
weapon was a remnant of the Major's pro-
fessional duty when living.
It is somewhat remarkable that ghosts
do not go about their business like
the persons of this world. In cases
9f murder, a ghost, instead of go-
ing to the next Justice of the Peace,
and laying its information, or to
the nearest relation of the person mur-
dered, appears to some poor labourer who
knows none of the parties, draws the cur-
tains of some decrepit nurse or alms-
woman, or hovers about the place where
his body is deposited. The same circuit-
ous mode is pursued with respect to re-
AND POPULAR CUSTOMS.
271
dressing injured orphans or widows ;
when it seems as if the shortest and most
certain way would be, to go to the per-
son guilty of the injustice, and haunt
him continually till he be terrified into a
restitution. Nor are the pointing out lost
writings generally managed in a more
summary way, the ghost commonly apply-
ing to a third person, ignorant or the
whole affair, and a stranger to all con-
cerned. But it is presumptuous to scru-
tinize too far into these matters : Ghosts
have undoubtedly forms and customs
peculiar to themselves. If, after the
first appearance, the persons employed
neglect, or are prevented from, perform-
ing the message or business committed to
their management, the ghost appears con-
tinually to them, at first with a discon-
tented, next an angry, and at length with
a furious countenance, threatening to
tear them in pieces if the matter is not
forthwith executed : sometimes terrifying
them, as in Glanvil's Relation 26th, by
appearing in many formidable shapes,
and sometimes even striking them a vio-
lent blow. Of blows given by ghosts there
are many instances, and some wherein
they have been followed by an incurable
lameness. It should have been observed
that ghosts, in delivering their commis-
sions, in order to ensure belief, communi-
cate to the persons employed some secret,
known only to the parties concerned and
themselves, the relation of which always
produces the effect intended. The busi-
ness being completed, ghosts appear with
a cheerful countenance, saying they shall
now be at rest, and will never more dis-
turb any one ; and, thanking their agents,
by way of reward communicate to them
something relative to themselves, which
they will never reveal. Sometimes ghosts
appear, and disturb a house, without
deigning to give any reason for so doing :
with these the shortest and only way
is to exorcise and eject them, or, as the
vulgar term is, lay them. For this pur-
pose there must be two or three clergy-
men, and the ceremony must be performed
in Latin ; a language that strikes the
most audacious ghost with terror. A ghost
may be laid for any term less than a hun-
dred years, and in any place or body, full
or empty ; as, a solid oak — the pommel of
a sword — a barrel of beer, if a yeoman or
simple gentleman, or a pipe of wine, if
an esquire or justice. But of all places
the most common, and what a ghost least
likes, is the Red Sea ; it being related in
many instances, that ghosts have most
earnestly besought the exorcists not to
confine them in that place. It is never-
theless considered as an indisputable fact,
that there are an infinite number laid
there, perhaps from it being a safer
prison than any other nearer at hand ;
though neither history nor tradition gives
us any instance of ghosts escaping or re-
turning from this kind of transportation
before their time."
It is to be suspected that the
ancient ideas of a ghost were as
indefinite and loose as those now preva-
lent among us. St. John's Manners and
Customs of Ancient Greece, 1842, i., 364,
et seqq. The vulgar superstition, that
ghosts walk about in white sheets or
clothes seems to have had existence at an
early date : for in the story of the Miller
and the Tailor in "A 0. Mery Talys^"^
1526, the sexton mistakes the miller in
his white coat for the dead farmer's
troubled spirit risen from the grave. But
in the " Awntyrs of Arthur at the Terne-
wathelyn " there is a description of an
apparition, which proceeds on a somewhat
more intelligent theory, so to speak :
" Bare was hir body, and blak tO'
the bane,
Vnbeclosut in a cloude, in clethyng
evyl clad;
Hit zaulut, hit zamurt, lyke a woman,
Nauthyr of hyde, nyf of heue, no hyl-
lyng hit had.
Alle gloet as the gledes, the gost qwere-
hit glidus,
Was vnbyclosut in a cloude, in cle-
thing vn-clere.
Was' sette aure with serpentes, that
sate to the sydus ;
To telle the todus ther open with
tung were to tere."
Shakespear's ghosts excel all others. The
terrible indeed is his forte. How awful
is that description of the dead time of
night, the season of their perambulation I
" 'Tis now the very witching time of
night.
When churchyards yawn, and hell itself
breathes out
Contagion to this world."
I append two other early notices :
" I know thee well, I heare the watch-
full dogs,
With hollow howling tell of thy ap-
proach.
The lights burne dim, affrighted with
thy presence :
And this distemper'd and tempestuous
night
Tells me the ayre is troubled with some
devill."
Merry Devil of Edmonton, 1608.
"Ghosts never walk till after midnight
If I may believe my Grannam."
Beaumont and Fletcher, Lovers Progress,
act IV.
272
NATIONAL
i' All no
" Various ways," says a writer in
the Oentleman's Magazine, 1732, "have
been proposed by the learned for lay-
ing of ghosts. Those of the artificial
sort are easily quieted. Thus when
a fryer, personating an apparition,
haunted the chambers of the late Em-
peror Josephus, the present King Augus-
tus, then at the Imperial Court, flung him
out of the window, and laid him effectu-
ally. The late Dr. Fowler, Bishop of
Oloucester, and the late Mr. Justice
Powell, had frequent altercations upon
this subject. The Bishop was a zealous
defender of ghosts ; the Justice somewhat
sceptical, and distrustful of their being.
In a visit the Bishop one day made his
friend, the Justice told him, that since
their last disputation he had had ocular
demonstration to convince him of the exis-
tence of ghosts. How, says the Bishop,
what ! ocular demonstration ? I am glad,
Mr. Justice, you are become a convert;
I beseech you let me know the whole story
at large. ' My Lord,' answers the Jus-
tice, ' as I lay one night in my bed, about
the hour of twelve, I was wak'd by an
uncommon noise, and heard something
coming upstairs, and stalking directly to-
wards my room. I drew the curtain, and
saw a faint glimmering of light enter my
chamber.' — ' Of a blue colour, no doubt,'
(says the Bishop), — ' Of a pale blue ' (an-
swers the Justice) : the light was foUow'd
by a tall, meagre, and stern personage,
who seemed about 70, in a long dangling
rugg gown, bound round with a broad
leathern girdle ; his beard thick and
grizly ; a large furr-cap on his head, and
a long staff in his hand ; his face wrinkled
and of a dark sable hue. I was struck
with the appearance, and felt some un-
usual shocks ; for you know the old saying
I made use of in Court, when part of the
lanthorn upon Westminster Hall fell
down in the midst of our proceedings, to
the no small terror of one or two of my
brethren,
Si fractus illabatur Orbis,
Impavidum ferient Ruinse.
But, to go on : it drew near and stared
me full in the face.' ' And did you not
speak to it?' (interrupted the Bishop) ;
there was money hid or murder com-
mitted, to be sure.' ' My Lord, I did
speak to it ' — ' And what answer, Mr.
Justice ? ' ' My Lord, the answer was,
(not without a thump of the staff and a
shake of the lanthorn), that he was the
watchman of the night, and came to give
me notice that he had found the street-
door open ; and that unless I rose and
shut it, I might chance to be robbed be-
fore break of day.' The Judge had no
sooner ended, but the Bishop disap-
pear'd." The same author adds : " The
cheat is begun by nurses with stones of
bug-bears, &c. from whence we are gradu-
ally led to the traditionary accounts of
local ghosts, which, like the genii of the
ancients, have been reported to haunt
certain family seats and cities, famous
for their antiquities and decays. Of this
sort are the apparitions at Verulam, Sil-
chester, Reculver, and Rochester : the
Dsemon of Tidworth, the Black Dog of
Winchester, and the Bar-guest of York.
The story of Madam Veal has been of
singular use to the editors of Drelincourt
g^u Death." And he afterward ironically
observes: "When we read of the ghost
of Sir George Villiers, of the Piper of
Hamelm, the Daemon of Moscow, or the
German Colonel mentioned by Ponti, and
see the names of Clarendon, Boyle, &c, to
these accounts, we find reason for our
credulity ; till, at last, we are conyinc'd
by a whole conclave of ghosts met in the
works of Glanvil and Moreton." The
Madame Veal above-mentioned was the
same as the person of whom Defoe wrote.
Mr. Locke assures us we have as clear an
idea of spirit as of body."
In the "Antiquarian Repertory"
is a singular narrative of a man
named Richard Clarke, a farming-
labourer at Hamington, in Northamp-
tonshire, who was haunted by the
ghost of another man, name appa-
rently unknown, who declared to Clarke
once, through a large hole in the wall of
one of the rooms of his (Clarke's) house,
that he had been murdered near his own
house 267 years, 9 nibnths, and 2 days
ago, (this was in 1675), and buried in the
orchard. He added that his wife and
children, who had lived in Southwark,
never knew what became of him ; that he
had some treasures and paper buried in
the cellar of a house near London, and
that Clarke must seek for it, and that he
(the ghost) would meet him in the cellar,
to assist him in the search. Clarke asked
time to consider ; but the ghost was per-
emptory. He told him that, as soon as
the money and the writings were found,
and duly delivered to certain relatives of
his in Southwark at such an address, re-
moved from him in the fourth generation,
he (the ghost) would cease to visit him,
and would leave him in peace ; at present
he said " that he rece'd much hurt in his
cattele by him, y* he shooke the house
when his first wife lay in, and frighted
her so, she dyed of it." Hereupon Clarke
went to town, and on London Bridge the
ghost passed him, and conducted him to
the house, where his wife had lived four
generations before. Clarke found every-
thing answerable to the account which
the ghost had given him; the money and
the documents were discovered, the writ-
AND POPULAR CUSTOMS.
273
ings on vellum found, but those on paper
decayed. Clarke divided the money, and
acted exactly as the ghost of the murdered
man directed him to do, and the latter
" lookt chearfully upon him, and gave
him thankes, and said now he should be
at rest, and spoke to those other persons
which were of his generation, relations,
but they had not courage to answer ; but
Clarke talked for them." Morgan, the
writer of the letter, in which this story
appears, quite believed in the account,
and he says, alluding to the money : "It
must be coyne of Hen. 4 time and will
come amongst the goldsmiths one time or
other, if care be taken in it ; methinks it
should make some noise in Southwarke,
and might be found out there. He (Clarke)
hath several brothers in London whom he
was w*"" ; perhaps some discovery may be
made from them of the place I
had this story from Mr. Clarke himself."
Original letter from Fr. Morgan at
Kingsthorpe near Northton (Northamp-
ton) to a correspondent at Garraway's
Coffee-house, printed in A. R. ed. 1808,
vol. iv. p. 635-7. "Tout est prodige
pour I'ignorance, qui, dans le cercle etroit
de ses habitudes, voit le cercle ou se meut
I'univers. Pour le philqsophe, il n'y a
pas de prodiges : une naissance monstru-
euse, I'eboulement subit de la roche la plus
dure, resultent, il le sait, de causes aussi
naturelles, aussi necessaires, que le retour
alternatif du jour et de la nuit." — Sal-
verte, Des Sciences Occultes, p. 7.
Gifts.— See Nails.
Giles's, St., Day.— (September 1.)
An account of this Saint and of the origin
of the consecration of the 1st of Septem-
ber to his memory in our calendar, may
be found in the " Book of Days." Many
churches bear his name. There is the fol-
lowing description in Machyn's " Diary,"
of the procession in the city of London in
1556, round the parish of St. Giles,
Cripplegate : " The furst day of Septem-
ber was Sant Gylles day, and ther was a
goodly processyon abowt the parryche
with the whettes (waits), and the canepe
borne, and the sacrament, and ther was
a goodly masse songe as has bene hard ;
and master Thomas Greuelle, waxchand-
ler, mad a grett dener for master Garter
(lord mayor) and my lade, and master
Machylle the shreyffe and ys wyff, and
boyth the chamburlayns, and mony wor-
shefull men and women at dener, and the
whettes playng and dyver odur myn-
strelles, for ther was a grett dener."
Brand has observed silence respect-
ing St. Giles's Bowl, the ilagon or jug of
ale, which was in the old times presented
to the condemned convict at St. Giles's
Hospital, on the road to Tyburn. It
appears to be established with tolerable
certainty, that the gallows stood on the
site of a portion of Connaught Square ;
but I am not aware that the precise spot
has been settled beyond dispute. A cor-
respondent of "Current Notes" for
August 1856, quotes Burton the Leices-
tershire historian's account of this cere-
mony. "At the Hospital of St. Giles in
the Fields, without the bar of the old
Temple, London, and the Domus Conver-
sorum (now the Rolls), the prisoners con-
veyed from the City of London towards
Teybourne, there to be executed for trea-
sons, felonies, or other trespasses, were
presented with a great bowle of ale there-
of to drinke at their pleasure, as to be
their last refreshing in this life." The
writer goes on to say that Parton, in his
account of St. Giles's Hospital and Par-
ish, 1822, refers to this as a peculiar cus-
tom ; but he points out that "the custom
was not so peculiar, but appears to have
been an observance of Popish times." He
seems rather to mean Catholic coun-
tries, for the period, of which he had
been before speaking, was antecedent, of
course, to the Reformation, and he just
afterwards cites some examples of a simi-
lar usage among the French in the XVth
century. Churchyard also refers to it in
his " Mirror and Manners of Men," 1594 :
" Trusting in friendship makes some be
trust up.
Or ride in a cart to kis Saint Giles his
cup."
There is a Yorkshire proverb: "He will
be hanged for leaving his liquor, like the
saddler of Bawtrey," which refers to a
similar usage. A saddler from Bawtrey,
on his way to execution declined the
proffered bowl of ale, and was conse-
quently turned off, just before a reprieve
arrived .
In Lyndsay's time, and long before,
the inhabitants of Edinburgh used
to carry about the town, on St. Giles's
Day, what the poet calls ' ' an auld stock
image," and likens to the image of Bell,
which they bore in procession at Babylon.
The passage is in the " Monarke," first
printed about 1554 :
' ' On thare feist day, all creature may
se :
Thay beir an auld stock image throuch
y" toun,
With talbrone, trompet, schalme, and
clarioun,
Quhilk lies bene vsit mony one zeir
bigone ;
With priestis and freris, in to proces-
sioun,
Siclyke as bell wes borne throuch Babi-
lone.' '
,^" The arm-bone of St. Giles," observes
Mr. D. Lamg, " was regarded as a relique
T
274
NATIONAL FAITHS
of inestimable value, when brought to this
country by William Prestoun of Gour-
toun, who bequeathed it to ' our mother
kirk of Sant Gele of Edynburgh,' 11th of
January, 1454-5." Notes to reprint of
"Dundee Psalms," 1868, p. 257. Mr.
Laing refers us to the " Charters of the
Collegiate Church of St. Giles." Bann.
Club, 1859.
Giles's, St., Fair. — One of the
chief fairs was that of St. Giles's Hill or
Down, near Winchester : the Conqueror
instituted it and gave it as a kind of re-
venue to the Bishop of Winchester. It
was at first for three days, but afterwards,
by Henry III., prolonged to sixteen days.
Its jurisdiction extended seven miles
round, and comprehended even South-
ampton, then a capital and trading town.
Merchants who sold wares at that time
within that circuit forfeited them to the
bishop. Officers were placed at a con-
siderable distance, at bridges and other
avenues of access to the fair, to exact toll
of all merchandize passing that way. In
the meantime, all shops in the city of
Winchester were shut. A court, called
the Pavilion, composed of the bishop's
justiciaries and other officers, had power
to try causes of various sorts for seven
miles round. The bishop had a toll of
every load or parcel of goods passing
through the gates of the city. On St.
Giles's Eve the Mayor, bailiffs, and citi-
zens of Winchester delivered the keys of
the four gates to the bishop's officers.
Many and extraordinary were the privi-
leges granted to the bishop on this occa-
sion, all tending to obstruct trade and to
oppress the people. Numerous foreign
merchants frequented this fair; and
several streets were formed in it, assigned
to the sale of different commodities. The
surrounding monasteries had shops or
houses in these streets, used only at the
fair; which they held under the bishop,
and often let by lease for a term of years.
Different counties had their different
stations. In the Revenue Roll of William
of Waynflete, An. 1471, this fair appears
to have greatly decayed ; in which, among
other proofs, a district of the fair is men-
tioned as being unoccupied : " Ubi Hom-
ines Cornubise stare solebant."
Gillisate, Durham. — The sep-
tennial Capital Court of the Marquess of
Londonderry for the borough and manor
of " Gilligate " — the ancient name
for that part of Durham city now called
Gilesgate— was held May 8, 1902. After
the officials had been chosen, and local
differences righted, the steward and his
suite, with a crowd of the inhabitants,
proceeded to perambulate the boundaries,
in the course of which many curious gifts
have to be provided by his lordship's re-
tainers. Sports and a dinner wound up
the day's proceedings.
Glmmai Ring'. — See Iiing» and
compare Nares, Glossary, 1859, in t.
Ginger. — See Nuptial Usages.
Girdle. — See Lying-in.
Gisborough, co. York. — In an
old account of the Lordship of Gisborough,
Yorkshire, and the adjoining coast,
speaking of the fishermen, it is stated,
that " upon St. Peters Daye they invite
their friends and kinsfolk to a festyvall
kept after their fashion with a free hearte
and noe shew of nigardnesse : that daye
their boates are dressed curiously for the
shewe, their mastes are painted, and cer-
tain rytes observed amongste them, with
sprinkling their prowes with good liquor,
sold with them at a groate the quarte,
which custome or superstition suckt from
their auncestors, even contynueth down
unto this present time." Antiq. Reper-
tory, iii., 304.
Glass, Looking. — Potter says:
"When divination by water was per-
formed with a looking-glass, it was called
catoptromancy : sometimes they (the
Greeks) dipped a looking glass into the
water, when they desired to know what
would become of a sick person : for as he
looked well or ill in the glass, accordingly
they presumed of his future condition.
Sometimes, also, glasses were used and the
images of what should happen, without
water. Greek Antiquities, i., 350. Deuce's
MSS. notes add that "washing hands in
the same water is said to forbode a quar-
rell." " Some magicians," writes an old
author, " being curious to find out by help
of a looking-glass, or a glasse-viall full of
water, a thiefe that lies hidden, make
choyce of young maides, or boyes unpol-
luted, to discerne therein those images or
sights which a person defiled cannot see.
Bodin, in the third book of his " Dsemon-
omachia," chap. 3, reporteth that in his
time there was at Thoulouse a certain
Portugais, who shewed within a boyes
naile things that were hidden. And he
added that God hath expressly forbidden
that none should worship the Stone of
Imagination. His opinion is that
this Imagination or Adoration (for so
expoundeth he the first verse of the 26th
chapter of Leviticus, where he speaketh of
the idoU, the graven image, and the
painted stone) was smooth and cleare as
a looking-glasse, wherein they saw cer-
taine images or sights of which they en-
quired after the things hidden. In our
time conjurers use christall, calling the
divination chrystallomantia, or onycho-
mantia, in which, after they have rubbed
one of the nayles of their fingers, or a
piece of chrystall, they utter I know not
AND POPULAR CUSTOMS.
275
what words, and they call a boy that is
pure and no way corrupted, to see therein
that which they require, as the same
Bodin doth also make mention." MoUe's
Living Librarie, 1621, p. 2.
In the " Marriage of the Arts," by Bar-
ten Holiday, 1618, is this: " I have often
heard them say, 'tis ill luck to see one's
face in a glass by candle-light." Among
unlucky portents must also be noticed the
strong objection which persons even of
enlightened views and good position in
society still have to allow a young
baby to see itself in the glass. The
reason is not particularly obvious ;
but in such a case perhaps a lady's
reason ought to be accounted suflB-
cient. When a looking glass is
broken, it is an omen that the party
to whom it belongs will lose his best
friend. See the Greek Scholia on the
Nubes of Aristophanes, p. 169. Grose
tells us that "Breaking a looking glass
betokens a mortality in the family, com-
monly the master."
Glastonbury Thorn. — CoUinson,
speaking of Glastonbury, says :" South-
west from the town is Wearyall Hill,
an eminence so-called (if we will believe
the monkish writers) from St. Joseph and
his companions sitting down here, all
weary with their journey. Here St.
Joseph struck his stick into the earth,
which, although a dry hawthorn stick,
thenceforth grew, and constantly budded
on Christmas-Day. It had two trunks or
bodies till the time of Queen Elizabeth,
when a Puritan exterminated one, and
left the other, which was the size of a
common man, to be viewed in wonder by
strangers; and the blossoms thereof were
esteemed such curiosities by people of all
nations, that the Bristol merchants made
a traflSck of them, and exported them into
foreign parts. In the Great Rebellion,
during the time of King Charles I., the
remaining trunk of this tree was also
cut down : but other trees from its
branches are still growing in many gar-
dens of Glastonbury and in the different
nurseries of this kingdom. It is probable
that the monks of Glastonbury procured
this tree from Palestine, where abund-
ance of the same sort grew, and flower
about the same time. Where this thorn
grew is said to have been a nunnery dedi-
cated to St. Peter, without the Pale
of Weriel Park, belonging to the Abbey,
It is strange to say how much this tree
was sought after by the credulous; and
though a common thorn, Queen Anne,
King James, and many of the nobility of
the realm, even when the times of monk-
ish superstition had ceased, gave large
sums of money for small cuttings from
the original." Somersetshire, ii., 265.
I have no doubt but that the early blos-
soming of the Glastonbury Thorn was
owing to a natural cause. It is men-
tioned by Gerard and Parkinson in their
herbals. Camden also notices it. Ash-
mole tells us that he had often heard it
spoken of, "and by some who have seen
it whilst it flourished at Glastonbury."
He adds: "Upon St. Stephen's Day,
Anno 1672, Mr. Stainsby (an ingenious
enquirer after things worthy memorial)
brought me a branch of hawthorne having
green leaves, faire buds, and full flowers,
all thick and very beautifuU, and (which
is more notable) many of the hawes and
berries upon it red and plump, some of
which branch is yet preserved in the
Elaut booke of my collection. This he
ad from a hawthorne tree now growing
at Sir Lancelote Lake's house, near Edg-
worth (Edgeware) in Middlesex, concern-
ing which, falling after into the com-
pany of the said knight, 7 July, 1673, he
told me that the tree, whence this branch
was plucked, grew from a slip taken from
the Glastonbury Thorn about sixty years
since, which is now a bigg tree, and flow-
ers every winter about Christmas." Ap-
pendix to Hearne's Antiquities of Glas-
tonbury, p. 303. Sir Thomas Browne re-
marks : " Certainly many precocious trees,
and such as spring in the winter, may be
found in England. Most trees sprout in
the fall of the leaf or autumn, and if not
kept back by cold and outward causes,
would leaf about the solstice. Now if it
happen that any be so strongly constituted
as to make this good against the power of
winter, they may produce their leaves or
blossoms at that season, and perform that
in some singles which is observable in
whole kinds : as in ivy, which blossoms
and bears at least twice a year, and once
in the winter : as also in Furze, which
flowereth in that season." "This tree,"
says Worlidge, " flourished many years
in Wilton Garden, near Salisbury, and,
I suppose, is there yet ; but is not alto-
gether so exact to a day as its original
from whence it came was reported to be ;
it's probable the faith of our ancestors
might contribute much towards its cer-
tainty of time. For imagination doth
operate on inanimate things, as some have
observed." Systema Horticulturce, 1677,
p. 88.
In the metrical life of Joseph of Ari-
mathea, probably written in the reign
of Henry VII., three hawthorns are men-
tioned :
" Thre hawthornes also that groweth in
werall
Do burge and here grene leaves at
Christmas
As fresshe as other in May whan y*
nightyngale
276
NATIONAL FAITHS
Wrestes out her notes musicall as pure
as glas
Of al wodes and forestes she is y= chefe
chauntres
In wynter to synge yf it were her
nature
In werall she might haue a playne place
On those hawthornes to shewe her notes
clei-e."
Lyfe of Jose'ph of Arimathea, 1520, sig.
B 2. Dr. Leighton, writing to Cromwell
about 1537, says : " Pleesith it your wor-
ship to understand that yester night we
came from Glastonbury to Bristow ? I here
send you for relicks two flowers wrapped
up in black sarcenet, that on Christmas
even will spring and burgen, and bear
flowers." Manningham, in his Diary,
May 2, 1602, records, apparently as some-
thing of which he had heard, that ' ' At
Glastonbury there are certaine bushes
which beare May flowers at Christmas and
in January."
A writer in the " "World " has
the following irony on the alteration
of the stile in 1752 : " It is well known
that the correction of the Calendar was
enacted by Pope Gregory the thirteenth,
and that the Reformed Churches have,
with a proper spirit of opposition, ad-
hered to the old calculation of the Em-
peror Julius Caesar, who was by no means
a Papist. Nearly two years ago the
Popish Calendar was brought in (I hope
by persons well affected). Certain it is
that the Glastonbury Thorn has preserved
its inflexibility, and observed its old anni-
versary. Many thousand spectators
visited it on the parliamentary Christmas
Day — not a bud was to be seen ! — on the
true nativity it was covered with blos-
some. One must be an infidel indeed to
spurn at such authority." Paper of
March 8, 1753. The following account
was communicated to the "Gentleman's
Magazine " for January, 1753, by a cor-
respondent at Quainton, in Buckingham-
shire : " Above two thousand people came
here this night with lanthorns and
candles, to view a black thorn which
grows in this neighbourhood, and which
was remembered (this year only) to be a
slip from the famous Glastonbury Thorn,
that always budded on the 24th, was full
blown the next day, and went all off at
night; but the people finding no appear-
ance of a bud, 'twas agreed by all, that
Dec. 25th, N.S. could not be the right
Christmas Day, and accordingly refused
going to church, and treating their friends
on that day as usual : at length the affair
became so serious, that the ministers
of the neighbouring villages, in order to
appease the people, thought it prudent
to give notice, that the old Christmas
Day should be kept holy as before. A
vast concourse of people attended the
noted thorns at Glastonbury on Christmas.
Eve, new style ; but to their great disap-
pointment, there was no appearance of
its blowing, which made them watch it
narrowly the 5th of January, the Christ-
mas Day old style, when it blowed as.
usual."
Gleek. — A game at cards, played by
three persons with 44 cards. See Halli-
well in V. The game of clelce, for which
in the Privy Purse Expenses of Henry/
VII., under September 15, 1503, one Wes-
ton receives £2 on the King's account,
was apparently our gleek. In Gay ton's
" Notes on Don Quixote," 1654, is the
following: "A lady once requesting a
gentleman to play at gleeke, was refused,
but civilly, and upon three reasons : the
first whereof, madam, said the gentleman,
is I have no money. Her ladyship knew
that was so materiall and sufficient, that
she desired him to keep the other two
reasons to himself." Under date of Jan>
13, 1661-2, Pepys wrote : "My aunt
Wright and my wife and I to cards, she
teaching us to play at Gleeke, which is a
pretty game ; but I love not my aunt so
far as to be troubled with it." However,
on the 17th of the following month the
Diarist was sufficiently composed to play
at it, and won 9s. 6d. clear — "the most
that ever I won in my life. I pray God
it may not tempt me to play again."
There is no farther reference to it. We
are told that the Lord Keeper Guild-
ford was fond of this and other similar
amusements. The best account of this
amusement is in Cotgrave's Wits Inter-
preter, 1655.
Gloves— Felix, in his Anglo-Saxon
Life of St. Guthlac, Hermit of Crow-
land, circa a.d. 749, mentions the use of
gloves as a covering for the hand in chap,
xi., and it is related of the consort of
Domenigo Selvo, Doge of Venice (1071-84)
that she always wore gloves. Hazlitt's
Venetian Bepublic, 1900, ii., 767-8. Gloves
were in use in France in the beginning
of the ninth century. Johannes de Gar-
landia in his Dictionary, (13th century),
speaks of the glovers of Paris as cheating
the scholars by selling them gloves of in-
ferior material. He describes them as of
lambskin, fox-fur, and rabbit's-skin ; and
he refers to leathern mittens. Wright's
Vocabularies, 1857, p. 124 ; see also Fair-
holt's Costume in England, 1860, p. 460-
463; and Hazlitt's Livery Companies, 1892 ^
pp. 520-3. In the "Year Book of Edw.
I." 1302, it is laid down that, in cases of
acquittal of a charge of manslaughter, the
prisoner was obliged to pay a fee to the
justices' clerk in the form of a pair of
gloves, besides the fees to the marshal. A
good deal of interesting and authentic in-
AND POPULAR CUSTOMS.
277
formation under this head may be found
in Pegge's " Curialia," 1818, to which,
the work being so accessible, it would be
useless to do more than refer the reader.
A custom still prevails at maiden assizes,
i.e., when no prisoner is capitally con-
■victed, to present the judges, &o., with
white gloves. It should seem, by the dedi-
cation of Clavell's "Recantation of an
ill-led life," 1628, to some of the judges,
that anciently this present was made by
such prisoners as received pardon after
condemnation. Puller says : " It passeth
for a general report of what was custom-
ary in former times, that the sheriff of
the county used to present the judge with
a pair of white gloves, at those which we
•call mayden-assizes, viz., when no male-
factor is put to death therein." Among
the lots in "A Lottery presented before
the late Queenes Maiesty at the Lord
'Chancellor's (Keeper's) house, 1601,"
is A Pair of Gloues with a posy.
Davison's "Poetical Rapsodie," 1611,
p. 44. Also at p. 44, of ed. 1621,
and in Nicolas's, ed. vol. i. p. 7. This
lottery is given rather differently in
" Early Poetical Miscellanies " (Percy
Soo.) The Lord Keeper was Sir T. Eger-
tou. There is some pleasantry in the
very common notion, and not exclusively
-vulgar one, as Brand alleged, that if a
woman surprizes a man sleeping, and can
steal a kiss without waking him, she has
a right to demand a pair of gloves. Thus
Gay in his Sixth Pastoral :
" Cic'ly, brisk maid, steps forth before
the rout.
And kiss'd with smacking lip the sno-
ring lout :
For custom says, whoe'er this venture
proves.
For such a kiss demands a pair of
gloves."
It was customary in Tusser's day to give
the reapers gloves when the wheat was
thistly, and Hilman, the author of " Tus-
-ser Redivivus," 1710, observes that the
largess, which seems to have been usual
in the old writer's time, was still a matter
■of course, of which the reapers did not
require to be reminded. Can the custom
of dropping or sending the glove, as the
signal of a challenge, have been derived
from the circumstance of it being the
•cover of the hand, and therefore put for
the hand itself? The giving of the hand is
well known to intimate that the person
who does so will not deceive, but stand to
his agreement. To " shake hands upon
it " would not, it should seem, be very
■delicate in an agreement to fight, and
therefore gloves may possibly have been
•deputed as substitutes. We may, perhaps,
trace the same idea in wedding gloves.
But there was equally a custom in former
times to wear a glove in the hat as a signal
of challenge as well as in token of the
favour of a mistress or of the loss of a
friend. Fairholt's Costume in England,
1860, p. 461. But Edgar, in Lear, is
made to say that he wore them in his
cap, when he was a serving-man. A pair
of gloves used to be both a Shrovetide and
a Christmas gift. See Whitelocke's Liber
Famelicus, 1858, p. 49, under date of 1615.
Gloves at Funerals. — Gloves
were not less common at funerals than at
weddings. In some cases, where the
family was rich, or at least in good cir-
cumstances, as many as an hundred pairs
were given away. In our time, the un-
dertaker provides gloves for the mourners.
and the friends of the departed usually
get kid gloves, the servants worsted. But
only those who are present, or are un-
avoidably absent, receive any. At the
funeral of John "Wilson, a Sussex gentle-
man, in 1640, there were one hundred and
fifty pairs of gloves. Sussex Arch. Coll.,
xi., 147. I may call attention to
a very serviceable paper by Mr. Henry
John Feasey on Bishops' gloves in
the Antiquary for 1898, with general
remarks on the subject and an engraving
of a mediseval pontifical glove.
Gloves at Wedding's. — It ap-
pears from Selden, that the Belgic cus-
tom at marriages was for the priest to
ask of the bridegroom the ring, and, if
they could be had, a pair of red gloves,
with three pieces of silver money in them
(arrhse loco) — then putting the gloves into
the bridegroom's right hand, and joining
it with that of the bride, the gloves were
left, on loosing their right hands, in that
of the bride. " Uxor Hebraica," Opera,
torn. iii. p. 673 : " De More Veterum mit-
tendi Chirothecam in rei fidem cum Nun-
tio, quem quopiam ablegabant alibi agetur
vocabatur id genus Symbolum Jertekn."
Ihre's " Glossarium," v. Handske. Du
Gauge says: "Chirothecam in signum
Consensus dare." " Etiam Rex in
signum sui Consensus, suam ad hoc
mittere debet Chirothecam." In Ar-
nold's Chronicle, 1502, among "the
artycles upon whiche is to inquyre
in the visitacyons of ordynaryes of
churches," we read: "Item, whether
the curat refuse to do the solemn ysacy on
of lawfuU matrymonye before he have
gyftes of money, hoses, or gloves." Mr.
Halliwell prints a posy supposed to ac-
company the present of a pair of gloves
from a gentleman to his mistress, and
notices the incident in " Much Ado About
Nothing," where the Count sends Hero a
pair of perfumed gloves. The posy runs
as follows :
278
NATIONAL FAITHS
" Love, to thee I send these gloves ;
If you love me,
Leave out the G,
And make a pair of loves."
Popular Bhymes and Nursery Tales, 1849,
p. 250. The custom occurs in "The
Miseries of inforced Marriage" (by George
Wilkins the Elder, 1607), and in Herrick.
White gloves still continue to be presented
to the guests on this occasion. Sir Dud-
ley Carleton, describing to Winwood, in
a letter of January, 1604-5, the marriage
between Sir Philip Herbert and the Lady
Susan, says : " No ceremony was omitted
of bride-cakes, points, garters, and
gloves." In Jonson's " Silent Woman,"
Lady Haughty observes to Morose: "We
see no ensigns of a wedding here, no
character of a bridale; where be our
scarves and our gloves?" The bride's
gloves are noticed by Stephens: "She
hath no rarity worth observance, if her
gloves be not miraculous and singular :
those be the trophy of some forlorne sutor
who contents himself with a large offer-
ing, or this glorious sentence, that she
should have been his bed-fellow." Essays
and Characters, 1615. At Wrexham in
Flintshire," says Dr. Lort, in his copy
of Bourne and Brand, 1777, " on occasion
of the marriage of the surgeon and apo-
thecary of the place, August 1785, I saw
at the doors of his own and neighbours'
houses, throughout the street where he
lived, large boughs and posts of trees,
that had been cut down and fixed there,
filled with white paper, cut in the shape
of women's gloves, and of white ribbons."
Goat. — There is a popular supersti-
tion relative to goats : they are supposed
never to be seen for twenty-four hours to-
gether ; and that, once in that space, they
pay a visit to the Devil in order to have
their beards combed. This is common
both in England and Scotland. The Rev.
Donald McQueen, in the " Gentleman's
Magazine " for February, 1795, speaking
of the Isle of Sk5;e, says : " In this hyper-
borean country, in every district, there is
to be met with a rude stone consecrated
to Gruagach or Apollo. The first who
is done with his reaping, sends a man or
a maiden with a bundle of corn to his
next neighbour, who hath not yet reaped
down his harvest, who when he has fin-
ished, dispatches to his own next neigh-
bour, who is behind in his work, and so
on, until the whole corns are cut down.
This sheaf is called the Cripple Goat, an
Gaobbir Bhacagh, and is at present meant
as a brag or affront to the farmer, for
being more remiss, or later than others
in reaping the harvest, for which reason
the bearer of it must make as good a pair
of heels, for fear of being ill-used for his
indiscretion, as he can. Whether the ap-
pelation of cripple goat may have an?
the least reference to the Apollonian Altar
of Goats' Horns, I shall not pretend to de-
termine."
Godfathers and Godmothers.
— This was probably an ancient secular
custom and form of suretyship spiritua-
lized by the Church in the same way as
the rite of marriage itself. Ralph Sadler,
in a letter to Cromwell, without date,
but about 1532-3, asking him to stand
sponsor for his newly-born child, says:
" I wold also be right glad to have Mr.
Richards wyf, or my lady Weston to be
the godmother. Ther is a certen supersty-
cious opynyon and vsage amongst women,
which is, that in case a woman go with
childe she may chrysten no other mannes
childe as long as she is in that case : and
therfore not knowing whether Mr. Rich-
ards wyf be with childe or not, I do name
my lady Weston." Queen Elizabeth stood
sponsor in person or by proxy for a great
number of the children of her courtiers
and favourites, and some of her predeces-
sors had done the same to a certain ex-
tent. In the Privy Purse Expenses of
our early kings are many entries, shewing
that where they did not honour the cere-
mony with their presence, they sent a
suitable person to represent them, and a
gift. Strype, in his " Annals," a.d. 1559,
informs us that " on the 27th of October
of that year, the Prince of Sweden, the
Lord Robert and the Lady Marchioness
of Northampton, stood sureties at the
christening of Sir Thomas Chamberlaynes
son, who was baptized at St. Benet's
Church, at Paul's Wharf. The church
was hung with cloth of arras; and, after
the christening, were brought wafers,
comfits, and divers banquetting dishes,
and hypocras and Muscadine wine, to en-
tertain the guests." On the 17th of
December, 1566, James, the son of Mary,
Queen of Scots, was baptized according to
the rites of the Popish Church, at Edin-
burgh. Queen Elizabeth had been asked
to become one of the sponsors, and sent
the Earl of Bedford with a gold font as a
present. The prince was held up by the
Countess of Argyll in the behalf of the
English queen ; after the baptism had
been solemnized, the names and the titles
of the royal infant were proclaimed to the
sound of trumpets. In Stow's "Chronicle"
by Howes, 1631, speaking of the life and
reign of King James, he observes : "At
this time, and for many yeares before, it
was not the use and oustome (as now it is)
for godfathers and godmothers generally
to give plate at the baptisme of chil-
dren (as spoones, cupps, and such like),
but onely to give christening shirts, with
little bands and cuffs, wrought either with
silke or blew threed,, the best of them»
AND POPULAR CUSTOMS.
279
for chiefe persons weare, edged with a
small lace of blacke silke and gold, the
highest price of which for great men's
children was seldom above a noble, and
the common sort, two, three, or foure,
and five shillings a piece." At the christ-
ening of Prince Charles, afterwards
Charles I., in 1630, the Duchess of Eich-
mond, who stood proxy for the queen-
mother of France, presented a jewel
valued at £7000 or £8000, and gave the
melch, or wet-nurse, a chain of rubies of
the estimated worth of £200. Cowell says :
" It was a good old custom for godfathers
and godmothers, every time their god-
children asked them blessing, to give
them a cake, which was a gods-kichell ;
it is still a proverbial saying in some coun-
tries, ' Ask me a blessing, and I will give
you some plum-cake." Imw Dictionary,
V. Kichell. In a tract of the 18th century
it is said : " The godmother, hearing when
the child's to be coated, brings it a gilt
coral, a silver spoon, and porringer, and
a brave new tankard of the same metal.
The godfather comes too, the one with a
whole piece of flower'd silk, the other with
a set of gilt spoons, the gifts of Lord
Mayors at several times." Fifteen Com-
forts of Wooing, p. 162. At ordinary
christenings, at least, it appears to have
been the custom in Pepys's day (Diary,
August 25th, 1667), for the godfather to
give the name in the case of a boy, and
the godmother otherwise. At the bap-
tism of Bamfylde Moore Carew in 1693,
his godfathers being the Hon. Hugh Bam-
fylde and Major Moore, these two gentle-
men tossed up whose name should stand
first, and Bamfylde won the precedence.
Life and Adventures of B. M. Carew.
1745, p. 2.
God's Penny — In the story of the
Heir of Lirme, John o' the Scales ex-
claims, when the hero has engaged to
sell his patrimony : "I draw you to record,
lords, and a God's penny, lo ! I cast to the
Heir of Linne." Hazlitt's Tales and
Legends, 1892, p. 381. Percy notes :
" Qodspennie, i.e., earnest-money; from
the French ' Denier a Dieu.' " The bishop
adds : "At this day, (1794) when applica-
tion IS made to the Dean and Chapter of
Carlisle to accept an exchange of the ten-
ant under one of their leases, a piece of
silver is presented by the new tenant,
which is still called a God's Penny." Mr.
Atkinson, "Cleveland Glossary," 1868. p.
225, says: "God's penny. Earnest
money, given to a servant on concluding
the hiring compact : customarily half-a-
crown." It is still customary in the West
of England, when the conditions of a bar-
gain are agreed upon, for the parties to
ratify it by joining their hands, and at
the same time for the purchaser to give
an earnest.
GOK and Magrog:.— Bishop Hall,
in his " Satires," 1597-8, speaks of the
old figures as then in their places in
Guildhall. Stow mentions the older fi-
gures as representations of a Briton and
a Saxon. In Smith's " De Urbis Londini
Incendio," 1667, the carrying about of
pageants once a year is confirmed ; and in
Marston's "Dutch Courtezan," we read:
"Yet all will scarce make me so high as
one of the giant's stilts that stalks before
my Lord Maiors Pageants." Sir H. Ellis
refers to Hatton's "New View of Lon-
don," 1708, as an authority for believing
that Gog and Magog were restored in
1707. Bragg says, " I was hemmed in
like a wrestler in Moorfields ; the cits
begged the colours taken at Ramilies, to
put up in Guildhall. When I entered the
Hall, I protest. Master, I never saw so
much joy in the countenances of the
people in my life, as in the cits on this
occasion ; nay, the very giants stared at the
colours with all the eyes they had, and
smiled as well as they could." In Gros-
ley's Tour to London, translated by Nu-
gent, 1772, vol. ii. p. 88, we find the fol-
lowing passage :
" The English have, in general, a ram-
bling taste for the several objects of the
polite arts, which does not even exclude
the Gothic : it still prevails, not only in
ornaments of fancy, but even in some
modern buildings. To this taste they are
indebted for the preservation of the two
giants in Guildhall. These giants, in com-
parison of which the Jacquemard of St.
Paul's at Paris is a bauble, seem placed
there for no other end but to frighten
children : the better to answer this pur-
pose, care has frequently been taken to
renew the daubing on their faces and
arms. There might be some reason for
retaining those monstrous figures, if they
were of great antiquity, or if, like the
stone which served as the first throne to
the Kings of Scotland, and is carefully
preserved at Westminster, the people
looked upon them as the palladium of the
nation ; but they have nothing to recom-
rnend them, and they only raise, at first
view^ a surprise in foreigners, who must
consider them as a production, in which
both Danish and Saxon barbarism are
happily combined." Hone devotes the
11th section of his "Ancient Mysteries
Described," 1823, to this subject, and
gives representations of the giants. He re-
fers us to a small tract entitled The Oigan-
tick History of the two famous Giants in
Guildhall, 1741, and points out the error
of Noorthouck in his account of London,
1773, in stating the figures to be formed
of pasteboard, like the giant at Salisbury.
28o
NATIONAL FAITHS
The latter is still preserved in the Museum
there.
Goitre. — A correspondent of "Notes
and Queries " for May 24, 1851, furnishes
two remedies then in use at Withyam,
Sussex, for goitre, which is common to all
regions, where the water is unduly
charged with lime: "A common snake,
held by its head and tail, is slowly drawn
by someone standing by nine times across
the front part of the neck of the person
affected, the reptile being allowed, after
every third time, to crawl about for a
while. Afterwards the snake is p)it alive
into a bottle, which is corked tightly, and
then buried in the ground. The tradition
is, that as the snake decays, the swelling
vanishes. The second mode of treatment
is just the same as the above, with the
exception of the snake's doom. In this
case it is killed, and its skin, sewn in a
piece of silk, is worn round the diseased
neck. By degrees the swelling in this
case also disappears." But Dr. Bell has
shown that the belief in the efficacy of
sacrifice as a charm was not confined to
Sussex or to reptiles. Shalcespear's Puck,
i., 117-19.
Golf, Goff, or Gouf. (Dutch Kolef
or Kolf.) — Strutt considers this as one of
the most ancient games played with the
ball that require the assistance of a club
or bat. A ball, let us bear in mind, is
the basis of some of our own, and other
nations' and ages,' most permanent and
favourite pastimes. Ball, pure and sim-
ple, foot-ball, club-ball, golf, hockey, roun-
ders, cricket, fives, tennis, hurling, and
croquet. ' ' In the reign of Edward the
third, the Latin name Camhuca was ap-
plied to this pastime, and it derived the
denomination, no doubt, from the crooked
club or bat with which it was played ;
that bat was also called a bandy from it
being bent, and hence the game itself is
frequently written in English bandy-ball.
Jamieson derives golf from the Dutch kolf
a club. Wachter derives it from klopp-en
to strike, from Keltic goll, the hand,
which, curiously enough, degenerated in
the course of time into a mere vulgarism,
like our modern phrase paw.
I find the following description of this
sport in an ancient church writer, which
evinces its high antiquity : ' ' Pueros vide-
mus certatim gestientes. testarum in mare
jaculationibus ludere. Is lusus est, testam
teretem, jactatione Fluctuum Isevigatam,
legere de litore : eam testem piano situ
digitis comprehensam, inclinem ipsum at-
que humilem, quantum potest, super undas
irrotare : ut illud jaculum vel dorsum
maris raderet, vel enataret, dum leni im-
petu labitur : vel summis fluctibus tonsis
emicaret, emergeret, dum assiduo saltu
sublevatur. Is se in pueris victorem fere-
bat, cujus testa et procurreret longms, et
frequentius exsiliret." Minucius Felix,
1712, p. 28. St. Cuthbert, Bishop of Dur-
ham, a North-country man, who died in
687, is said to have been acquainted with
the game. Why not? The idea is simple
and obvious enough. Golf and foot-ball
appear to have been prohibited in Scot-
land by James II. in 1457 ; and again in
1491 by James IV. The ball used at this
game was stuffed very hard with feathers.
Northbrooke, a native of Devonshire,
speaks of it as a favourite amusement in
that county in the reign of Elizabeth. His
treatise against dicing and other profani-
ties appeared in 1577. Strutt says that
this game is much practiced in the north of
England ; and Jamieson, that it is a com-
mon game in Scotland. In the North
American Beview for July, 1899, Mr. An-
drew Lang has an interesting paper, en-
titled : "Golf from a St. Andrew's point
of view," where it is suggested that the
game probably came to Scotland from
Holland, as the terms are Dutch, and
where the writer enumerates the eminent
personages, from Mary Stuart downward,
who have taken pleasure in this sport.
The patronage of golf by the Stuarts was
not continued in England after their fall
by their successors ; but it has now been
introduced again with full honours, hav-
ing always survived in North Britain, and
having had many distinguished historical
characters of the eighteenth century
among its votaries. There is proof that
the ancient Dutch method of playing the
game was not dissimilar from ours. Ihere
are Dutch prints of the 17th century, dis-
playing the method then used, and an
etching by Rembrandt, where the amuse-
ment is called Kolef. But in an account
of the voyage of the Hollanders in 1596-7,
which was signalized by the discovery of
Spitzbergen, the crew of one of the ves-
sels made a staff to play at Colfe, thereby
to stretch their joints. Prince Henry,
eldest son of James I., who died in 1612, is
said by Sir Simonds D'Ewes to have been
" rather addicted to martial studies and
exercises than to goff, tennis, or other
boys' play." " At any rate, it should
seem that golf was a fashionable game
among the nobility at the commencement
of the seventeenth century, and it was one
of the exercises with which even Prince
Henry occasionally amused himself, as we
learn from the following anecdote re-
corded by a person who was present : ' At
another time playing at goft, a play not
unlike to pale-maille, whilst his school-
master stood talking with another and
marked not his highness warning him to
stand further off, the prince thinking he
AND POPULAR CUSTOMS.
281
had gone aside, lifted up his gofi-olub to
strike the ball; mean tyme one standing
by said to him, Beware that you hit not
master Newton, wherewith he, drawing
back his hand, said, Had I done so, I had
but paid my debts.' "
There was in the 18th century a Society
of Golfers at Blackheath, and we have a
large portrait of a member by Abbott,
1792, accompanied by his servant, carry-
ing his sticks. Of this painting there is
a print.
At the end of Ferrier's Guide to North
Berwick, 1881, are "Rules for the game
•of golf, as it is played on the Links"
there. A writer in the "Book of
Days" ascribes to this sport, of which
he gives a very good account, the
origin of tlie common phrase, getting
into a scrape.
This etymology may be correct; the
■expression itself was used at least as
far back as the time of George III. in its
present sense. M. Berjeau, who refers
to two curious works on the game, both
published in the last century, seems to
consider that golf resembled " the present
fashionable game of croquet." Boolcworm,
iii., 173-4. The fact is, that the game
was susceptible of modifications, accord-
ing to circumstances, or the opportunity
•of those playing at it. In the French
rules printed at Paris in 1717, it is said
that the club and ball were both to be
made of the root of the box-tree. The
•caddie, who follows the players with the
sticks and reserve balls, is the same as
the Edinburgh cadie or running stationer
of the eighteenth century.
Good Friday "The Festival,"
1511, fol. 36, says: "This day is called,
in many places, Goddes Sondaye : ye
knowe well that it is the manor at this
■daye to do the fyre out of the hall, and
the blaoke wynter brondes, and all thynges
that is foule with fume and smoke shall
be done awaye, and there the fyre was
■shall be gayly arayed with fayre floures,
and strewed with grene rysshes all
aboute." It may have been termed Good
Friday to distinguish it from the other
Fridays of the year, as it was considered
an unlucky day. It was customary in the
popish times to erect on Good Friday a
.small building to represent the Sepulchre
of our Saviour. In this was placed the
host, and a person set to watch it both
that night and the next; and the follow-
ing morning very early, the host being
taken out, Christ was said to have arisen.
Hospinian tells us that the Kings of Eng-
land had a custom of hallowing rings with
much ceremony on Good Friday, the wear-
-«rs of which will not be afflicted with the
falling sickness. He adds, that the cus-
•!tom took its rise from a ring, which had
been long preserved with great venera-
tion in Westminster Abbey, and was sup-
posed to have great efficacy against the
cramp and falling sickness, when touched
by those who were afflicted with either of
those disorders. This ring is reported to
have been brought to King Edward by
some persons coming from Jerusalem, and
which he himself had long before given
privately to a poor person who had asked
alms of him for the love he bare to St.
John the Evangelist. In his " Curialia
Miscellanea," 1818, Appendix 3, Pegge
has printed the formulary at length. It
was usual, at this season, to eschew ordin-
ary butter, and to substitute almond but-
ter, which formed an element in English
cookery from a very remote date. In a
collection of culinary recipes, attributed
to the reign of Richard II., there is one
for making this article of diet. It is men-
tioned in the printed Wardrobe Accounts
of Edward Iv., 1480, and elsewhere. In
the List of Church Plate, Vestments, &c.,
in the Churchwardens' Accounts of St.
Mary at Hill, 10 Hen. VI., occurs also:
' ' an olde Vestment of red silke lyned
with yelow for Good Friday." On Good
Friday the Roman Catholics offered unto
Christ Eggs and Bacon to be in his fav-
our till Easter Day was past ; from
which we may at least gather with cer-
tainty that eggs and bacon composed a
usual dish on that day. — Keth's Sermon,
1570, p. 18. In Braithwaite's " Whim-
zies," 1631, p. 196, we have this trait of
"a zealous brother" : "he is an antipos
to all Church-government : when she
feasts he fasts ; when she fasts he feasts :
Good Friday is his Shrove Tuesday : he
commends this notable carnall caveat to
his family — eate flesh upon dayes pro-
hibited, it is good against Popery." "To
holde forth the crosse for egges on Good
Friday " occurs among the Roman Catho-
lic customs censured by John Bale, in his
" Declaration of Bonner's Articles," 1554,
Signat. D 3, as is ibid D 4, verso, "to
creape to the Crosse on Good Friday
featfy." Compare Creeping to the Cross.
Among Good Friday customs still ob-
served, may be enumerated that of
laying oue-and-twenty sixpences on the
spot in the churchyard of St. Bartholo-
mew the Great, Smithfield, in London,
supposed to be the resting-place of a lady
who left the fund for as many aged
widows, on condition that each recipient
should be able to stoop, and pick up the
coin without help. A small sum is also
payable from the same source for a sei"-
mon on this day. At All Hallows, Lom-
bard Street, after the service, sixty of the
younger scholars from Christ's Hospital
were presented by the incumbent, under
the will of Peter Symonds (1687), with a
282
NATIONAL FAITHS
new penny and a packet of raisins. In
Langbourne Ward, such of the school-chil-
dren as assisted in the choir received hot-
cross buns and trifling gratuities in
money. At Tenby there was the old cus-
tom of walking to church barefoot on this
day, and the people about the same time
collected long reeds from the river
to make Christ's bed."
It was an ancient belief in Flan-
ders, that children born on Good
Friday possessed the power of cur-
ing themselves, without aid, of fevers
and other ailments. It used to be
thought that eggs laid on this day
were capable of extinguishing fires,
and that three loaves baked then,
and buried in corn, were safe fi-om the
depredation of all vermin. There is a
curious usage still in vogue among the
Spanish and Portuguese sailors who hap-
pen to be in the English Docks at this
time, of flogging an efi&gy, which they
called Judas Iscariot (in commemoration
of Judas's share in Christ's death).
The author of the "Popish King-
dom" describes the worship of the
Cross on Good Friday, and the ab-
surd burlesque on the burial of the
Saviour. The opening lines are too ludi-
crous to be omitted :
" Two priestes, the next day following,
vpon their shoulders beare
The image of the Crucifixe, about the
altar neare.
Being clad in coape of crimozen die,
and dolefully they sing :
At length, before the steps, his coate
pluckt off, they straight him bring :
And upon Turkey carpettes lay him
down full tenderly !"
The Glohe newspaper of April 24, 1897,
published the following account : ' ' Yes-
terday was the Greek Good Friday, and
in view of the particular circumstances of
the occasion the celebration was marked
by much emotion on the part of the in-
habitants. Unusually large crowds as-
sembled in the streets in the evening to
witness the customary processions, and
Constitution-square, where all the proces-
sions meet about 10 o'clock, was densely
packed with thousands of people, all hold-
ing lighted candles. Viewed from the
balconies and windows overlooking the
square, the spectacle was an extremely
striking one. The procession to the
Cathedral, where the King and Queen at-
tended Mass, included the whole of the
ofiicials of the capital, and was headed by
the Metropolitan wearing his gold em-
broidered robes and a glittering tiara on
his head. As the procession passed, choirs
ehanted the prayers for the day, set to
melodious and extremely impressive
music. In the middle of the square the
procession stopped, while the Metropoli-
tan, in a loud, clear voice, offered prayers
invoking the protection of God for the
soldiers who nad gone to defend the
national honour and to fight for the glory
of the Cross. At this moment the emo-
tion of the people reached its height, the
silence of the multitude, standing bare-
headed in the light of the flickering
ca,ndles, being only broken by the occa-
sional sound of uncontrollable sobs. The
different processions afterwards returned
to their respective churches."
Good Friday Bun. — Hutchinson,
in his " History of Northumberland," fol-
lowing Mr. Bryant's "Analysis," derives
the Good Friday Bun from the sacred
cakes which were offered at the Arkite
Temples, styled boun, and presented every
seventh day. Bryant has the following
passage on this subject: "The offerings
which people in ancient times used to
present to the gods, were generally pur-
chased at the entrance of the Temple ;
especially every species of consecrated
bread, which was denominated accord-
ingly. One species of sacred bread which
used to be offered to the gods was of great
antiquity, and called boun. The Greeks
who changed the not final into a sigma,
expressed it in the nominative, but
in the accusative more truly, Boun.
Hesychius speaks of the boun, and de-
scribes it a kind of cake with a represen-
tation of two horns. Julius Pollux men-
tions it after the same manner, a sort of
cake with horns. Diogenes Laertius,
speaking of the same offering being made
by EmpedocleSj describes the chief in-
gredients of which it was composed : "He
offered one of the sacred Liba, called a
bouse, which was made of fine flour and
honey." It is said of Cecrops that he
first offered up this sort of sweet bread.
Hence we may judge of the antiquity of
the custom, from the times to which Ce-
crops is referred. The prophet Jeremiah
takes notice of this kind of offering, when
he is speaking of the Jewish women at
Pathros, in Egypt, and of their base idola-
try ; in all whicn their husbands had en-
couraged them. The women, in their ex-
postulation upon his rebuke, tell him :
" Did we make her cakes to worship her?"
Jerem. xilv. 18, 19 ; vii. 18. Hutchinson
concludes: "We only retain the ■ name
and form of the boun ; the sacred uses are
no more."
A writer in Once a Weelc ob-
serves : " Do our Ritualists eat hot cross-
buns on Good Friday? Perhaps they do
not, but consider the consumption of such
cakes to be a weak concession to the child-
ish appetites of those who would not duly
observe their Lenten fastings ; and who.
AND POPULAR CUSTOMS.
283,
had they lived in the days of George III.,
would have been among the crowds who
clustered beneath the wooden porticoes of
the two royal and rival bun-houses at
Chelsea. But there is the cross-mark on
the surface of the bun to commend it to
the minds which are favourably disposed
to symbolism ; and there is the history of
the cross-bun itself, which goes back to
the time of Cecrops, and to the liba of-
fered to Astarte, and to the Jewish pass-
over cakes, and to the eucharistic bread,
or cross-marked wafers, mentioned in St.
Chrysostom's Liturgy, and thence adopted
by the early Christians. So that the Good
Friday bun has antiquity and tradition
to recommend it ; and indeed its very
name of bun is but the oblique boun, from
bous, the sacred ox, the semblance of
whose horns was stamped upon the cake.
There, too, they also did duty for the
horns of Astarte, in which word some
philologists would affect to trace a con-
nection with Easter. The substitution by
Greeks of the cross-mark in place of the
horn-mark would seem to have chiefly been
for the easier division of the round bun
into four equal parts. Such cross-marked
buns were found at Herculaneum."
Hazlitt, in his Livery Companies, 1892,
p. 104, quotes Maitland's Account of Lon-
don, 1739, for the origin of this usage :
"The bakers, probably perceiving that
great profits arose to the clergy by the
use of the symbols of the cross,
Agnus Deis, and name of Jesus, to
oblige their customers (for their own
interest) began to imprint upon their
bread the like representations." This
practice seems to have been interdicted by
a royal mandate of 1252, but it has been
more or less continued ever since. The
people in the North of England and
elsewhere make with a knife many little
cross-marks on their cakes before they
put them into the oven. It is still a com-
mon belief that one cross-bun should be
kept for luck's sake from Good Friday to
Good Friday. It seems that, in Dorset-
shire, a loaf baked on the day, and hung
over the chimney-piece, will have the
effect, in the popular estimation, of pre-
venting the bread baked in the house dur-
ing the year from going reamy or stringy.
The small loaf of bread, not unusually
baked on Good Friday morning by many
country folks, is carefully preserved as a
medicine for diarrhoea. It is considered
that a little of the Good-Friday loaf,
grated into a proper proportion of water,
is an infallible remedy for this complaint.
A relative of the present writer had a
loaf of this description, baked on the Good
Friday after her marriage in 1856 ; and
it was long kept with this view. The lower
classes of society do not monopolize these
superstitions.
Good Man's Croft. — Andrews
tells us, on the authority of Arnot, that
"In 1594, the Elders of the Scotish
Church exerted their utmost influence to
abolish an irrational custom among the
husbandmen, which with some reason gave
great offence. The farmers were apt to
leave a portion of their land untilled and
unoropt year after year. This spot was
supposed to be dedicated to Satan, and
was styled ' the Good Man's Croft,' viz.
the Landlord's Acre. It seems probable
that some Pagan ceremony had given rise
to so strange a superstition " : no doubt
as a charm or peace-offering, that the
rest might be fertile. Cont. of Henry's
History of Great Britain, p. 502 Note.
Gooding on St. Thomas's
Day. — I find some faint traces of a cus-
tom of going a gooding (as it is called)
on St. Thomas's Day, which seems to have
been done by women only, who, in return
for the alms they received, appear to have
presented their benefactors with sprigs
of evergreens, probably to deck their
houses with at the ensuing festival. Per-
haps this is only another name for the
Northern custom to be presently noticed,
of going about and crying Hagmena. In
the "Gentleman's Magazine" for April,
1794, where the writer is speaking of the
preceding mild winter, he says : ' ' The
women who went a gooding (as they call
it in these parts) on St. Thomas's Day,
might, in return for alms, have presented
their benefactors with sprigs of palm
and bunches of primroses.' Ellis was in-
formed that this practice was still kept up
in 1813 in Kent, in the neighbourhood of
Maidstone. Miss Baker, in the "North-
amptonshire Glossary," 1854, says: "In
some %dllages in the county, I am in-
formed, they formerly went about with a
two-handled pad or gossiping-pot, beg-
ging furmety, or wheat, for making it.
My good old grandfather always, on this-
day, gave a bowl of wheat to any of the
poor in the village who chose to come for
it. . . Going a gooding is, I understand,
still continued at Peterborough, and in
some few villages, but it is going fast into
desuetude." In some places they
speak of these days as " goodish days."
The subjoined is from " Notes and
Queries" for December 19, 1857: "In
the Staffordshire parish, from which I
write, St. Thomas's Day is observed'
thus : not only do the old women and
widows, but representatives also from
each poorer family in the parish, come
round for alms. The clergyman is ex-
pected to give one shilling to each person.
. . Some of the parishioners give alms in
-284
NATIONAL FAITHS
money, others in kind. Thus some of the
farmers give corn, which the miller grinds
.gratis. The day's custom is termed
' Gooding.' In neighbouring parishes no
■corn is given, the farmers giving money
instead ; and in some places the money
■collected is placed in the hands of the
clergyman and churchwardens, who, on
the Sunday nearest to St. Thomas's Day,
distribute it at the vestry. The fund is
called St. Thomas's Dole, and the day
itself is termed Doleing Day." The custom
which children have of going about before
Christmas, to collect fruit, or anything
which people choose to bestow on them,
has always been common to this country,
and to its continental neighbours.
Comp. Corning.
It is thus described by Naogeorgus :
" Three weekes before the day whereon
was borne the Lorde of Grace,
And on the Thursdaye boyes and girls
do runne in every place.
And bounce and beate at every doore,
with blowes and lustie snaps,
And crie, the Advent of the Lord not
borne as yet perhaps.
And wishing to the neighbours all, that
in the houses dwell,
A happie yeare, and every thing to
spring and prosper well :
Here nave they peares, and plumbs, and
pence, ech man gives willinglie,
For these three nights are alwayes
thought vnfortunate to bee :
Wherein they are afrayde of sprites and
cankred witches spight.
And dreadful! devils blacke and grim,
that then have chiefest might."
Goose. — An early author, speaking of
the goose, says : ' ' She is no witch, or
astrologer, to divine by the starres, but
yet hath a shrewd guesse of rainie
weather, being as good as an almanack to
some that beleeve in her." Strange Meta-
morphosis of Man, 1634. There is a pro-
verbial phrase in Skelton's Oarland of
Laurel, 1523:
"When the rain raineth, and the goose
winketh,
Little wots the gosling, what the goose
thinketh."
A German writer cited by Mr. Atkinson
in his " Cleveland Glossary," 1868, says :
" From the breast-bone of a goose eaten
at Martinmas Eve (old style), it is pos-
sible to ascertain what the winter is likely
to be. When picked, it must be held up
to the light, and the white marks then
discernible betoken snow, the darker ones,
frost and cold weather. It should also be
remarked, that the front part of the bone
foretells the weather before Cliristmas, the
hinder part the weather after Christmas."
Goose. — A game mentioned in the
Stationers' Register under 1597, and de-
scribed as " new and most pleasant." It
does not seem to be otherwise known, but
that it was popular, and long continued
in vogue seems to be shown by an adver-
tisement as late as 1670, at the end of
Robert Pricke's translation of Le Muet's
Architecture, of this pastime as a publica-
tion then in print.
Goose-Grass. — See Whittlegait.
Goose Intentos. — Corrupted into
goose in ten toes, the goose popularly re-
garded by the husbandmen in Lancashire
as due to them for a dinner on the six-
teenth Sunday after Pentecost, when the
old prayer for the day concluded with
praistet esse intentos. Blount and Halli-
well in V.
Goose, Winchester. — The vene-
real disease, from the stews at South-
wark, formerly under the jurisdiction of
the see of Winchester. It is one of the
species of goose enumerated and described
by Taylor the Water-poet, in his cognomi-
nal tract, 1621. In a tract printed under
Edward VI. 's reign, called the Upcher-
ing of the Mass, it is referred to as the
" Winchester gosling."
Goose Riding'. — A goose, whose
neck is greased, being suspended by the
legs to a cord tied to two trees or high
posts, a number of men on horseback rid-
ing at full-speed attempt to pull off the
head, which if they accomplish they win
the goose. This has been practised in
Derbyshire within the memory of persons
lately living. Douce says, his worthy
friend Mr. Lumisden informed him that
when young he remembered the sport of
"riding the goose" at Edinburgh. A
bar was placed across the road, to which
a goose, whose neck had been previously
greased, was tied. At this the candidates,
as before mentioned, plucked.
Gooseberry Fair. — See Bunning
for the Smock. In Paulinus " de
Candore," p. 264, we read: "In Dania,
tempore quadragesimali Belgse rustici in
Insula Amack, Anserem (candidum ego
vidi), fune alligatum, inque sublimi pen-
dentem, habent, ad quern citatis Equis
certatim properant, quique caput ei prius
abruperit, victor evasit." Concerning
the practice of swarming up a pole after a
goose placed at top, see Sauval, " Antiqui-
tes de Paris," tom. ii. p. 696.
At the present day a leg of mutton or a
pig is frequently scrambled for in the
same manner at fairs and regattas.
Gospel Oak.— The place called Gos-
pel Oak, near Kentish Town, doubtless
derived its name from the same custom
as the Gospel Trees mentioned elsewhere.
Comp. Parochial Perambulations.
AND POPULAR CUSTOMS.
285.
Gossiping'-Pot. — See Gooding.
Gossip's Cake. — In his Twelve
Months, 1661, Stevenson, speaking of the
month of August, observes : ' ' The new
wheat make the Gossips Cake, and the
Bride-Cup is carryed aoove the heads of
the whole parish."
Govor's, St., Well.— St. Govor's
Well, in Kensington Gardens, London, is
still visited by persons who have faith in
the virtues of the water. It is, I believe,
an artesian spring. The name of this
saint, who does not belong to the English
series, and is consequently unnoticed by
Butler, has been corrupted into Go' or,
whence Kensington Gore, in the immedi-
ate vicinity, seems to have been derived.
Graal, or Grail. — A dish supposed
to have held the paschal lamb at the
Last Supper, and which, after being
brought (as it was said) to England by
Joseph of Arimathea, was lost, and
formed the object of quest for knights-
errant. See a rather long note in Nares,
Glossary in v. In the common trans-
lation of " Don Quixote," the holy Graal
is called Saint Graal, a very unauthorized
accession to the Romish Calendar ; and an
eminent historian of our own day has
discovered a new saint in the Holy Vial,
of which he speaks as Saint Ampoule.
Grace-Cup. — Milner, on an an-
cient cup (" Archseologia," vol. xi. p.
240), informs us that the introduction
of Christianity amongst our ances-
tors did not at all contribute to
the abolition of the practice of
wassailing. On the contrary, it began to
assume a kind of religious aspect ; and the
wassail bowl itself, which m the great
monasteries was placed on the Abbot's
table, at the upper end of the refectory
or eating hall, to be circulated among
the community at his discretion, received
the honourable appellation of ' Pooulum
Charitatis.' This m our Universities is
called the Grace-cup."
Grail. — An abbreviated form of
Graduale, one of the ancient musical ser-
vice books of the Church in Romish times.
There is one for the use of Salisbury.
Graves. — Graves were anciently
called pyttes, and in large towns and
cities in and after the middle ages a com-
mon pit for the dead was provided in
some retired spot. See Strutt's " Manners
and Customs," vol. iii., p. 172. But the
converse was and remains true ; for in
Lincolnshire the potato-mounds raised
above the ground and covered with earth
are known as graves, although they are
not dug. I find in Durandus, lib. vii.
De Officio Mortuorum, cap. 35-39, the fol-
lowing : "Debet autem quissic sepeliri, ut
capite ad occidentem posito, pedes dirigat
ad Orientem, in quii quasi ipsa positione
orat : et innuit quod promptus est, ut do
occasu festinet ad ortum : de Mundo ad
Seculum." Cullum says: "There is a.
great partiality here, to burying on th&
south and east sides of the church yard.
About twenty years ago, when I first be-
came rector, and observed how those sides-
(particularly the south), were crowded
with graves, I prevailed upon a few per-
sons to bury their friends on the north,
which was entirely vacant ; but the ex-
ample was not followed as 1 hoped it
would : and they continue to bury on the.
south, where a corpse is rarely interred
without disturbing the bones of its an-
cestors. This partiality may perhaps at
first have partly arisen from the antient
custom of praying for the dead ; for as
the usual approach to this and most coun-
try churches is by the south, it was natural
for burials to be on that side, that those
who were going to divine service might,
in their way, by the sight of the graves of
their friends, be put in mind to offer up
a prayer for the welfare of their souls ;
and even now, since the custom of pray-
ing for the dead is abolished, the same
obvious situation of graves may excite
some tender recollection in those who
view them, and silently implore ' the
passing tribute of a sigh.' That this
motive has its influence, may be concluded
from the graves that appear on the north
side of the church yard, when the ap-
proach to the church happens to be that
way ; of this there are some few instances
in this neighbourhood." Hist, and An-
tiq. of Eawsted, Suffolk. 1784, apud Bihl.
Top. Brit., xxiii. "As to the position in the
grave, though we decline," says Browne
in his " Urne-burial," " the religious con-
sideration, yet in ccemeterial and nar-
rower burying-places, to avoid confusion
and cross-position, a certain posture were
to be admitted. The Persians lay north
and south ; the Megarians and Phoenicians
placed their heads to the east : the Athe-
nians, some think, towards the west,
which Christians still retain : and Bede
will have it to be the posture of our Savi-
our. That Christians bury their dead on
their backs, or in a supine position, seems
agreeable to profound sleep and the com-
mon posture of dying ; contrary also to
the most natural way of birth ; not unlike -
our pendulous posture in the doubtful
state of the womb. Diogenes was singu-
lar, who preferred a prone position in the
grave ; and some Christians like neither,
(Russians, &o.) who decline the figure of
rest, and make choice of an erect pos-
ture." In the Ely Articles of Enquiry,
(with some directions intermingled), 1662'
it is asked, " When graves are digged'
are they made six foot deep, (at
286
NATIONAL FAITHS
tho least), and east and west?" In
the position of the graves the com-
mon and honourable direction is from
«ast to west, the dishonourable one
from north to south. Hearne had such
correct notions on this head, that he left
•orders for his grave to be made straight
by a compass, due east and west : in con-
:sequence of which his monument, which
I have often seen, is placed in a direction
not parallel with any of the other graves.
Its being placed seemingly awry, gives it
a very remarkable appearance.
In the Cambrian Register is ^ the fol-
lowing very apposite passage respecting
ohurch-yards in Wales. " In country
church yards the relations of the de-
ceased crowd them into that part
which is south of the church; the
north side, in their opinion, being un-
hallowed ground, fit only to be the dormi-
tory of stillborn infants and suicides.
For an example to his neighbours, and as
well to escape the barbarities of the sex-
ton, the writer of the above account
ordered himself to be buried on the north
side of the church yard. But as he was
accounted an infidel when alive, his
neighbours could not think it creditable
to associate with him when dead. His
dust, therefore, is likely to pass a solitary
retirement, and for ages to remain undis-
turbed by the hands of men." 1796, p.
374, Notes. In " Cymbeline," act iv. sc.
2, Guiderius, speaking of the disguised
and (supposed) dead Imogen, says : " Nay,
Cadwal, we must lay his head to the east ;
my father has a reason for't." And in
Guy Mannering we similarly have : " Na,
na ! Not that way : the feet to the east."
Moresin says that in Popish burying
grounds, those who were reputed good
Christians lay towards the soutn and east ;
others, who had suffered capital punish-
ment, laid violent hands on themselves,
•or the like, were buried towards the
north : a custom that had formerly been
of frequent use in Scotland. In " Martins
Months Mind," 1589, we read : " He died
excommunicate, and they might not
therefore burie him in Christian buriall,
and his will was not to come there in any
wise. His bodie should not be buried in
•any church, (especiallye cathedrall, which-
ever he detested), chappell, nor church
yard ; for they have been profaned with
superstition. He would not be laid east
and west, (for he ever went against the
liaire), but north and south: I think be-
•cause ' Ab Aquilone omne malum,' and
the south wind ever brings corruption
with it." In the trial of Bobert Fitz-
gerald Esq., and others, for the murder
of Patrick Randal M'Donnel, Esq. (in
Ireland in 1786), we read : " The body of
Mr. Fitzgerald, immediately after exe-
cution, was carried to the ruins of Tur-
lagh House, and was waked in a stable
adjoining, with a few candles placed
about it. On the next day it was carried
to the church yard of Turlagh, where he
was buried on what is generally termed
the wrong side of the ohurch, in his
deaths, without a coffin." Craven Ord,
Esq. informed Brand that " at the east
end of the chancel, in the church yard, of
Pornham All Saints, near Bury, Suffolk,
is the coffin-shaped monument of Henrietta
Maria Cornwallis, who died in 1707. It
stands north and south, and the parish
tradition says that she ordered that posi-
tion of it as a mark of penitence and
humiliation." Pennant, m allusion to
Whiteford Church, says: "I step into
the churchyard and sigh over the number
of departed which fill the inevitable re-
treat. In no distant time the north side,
like those of all other Welsh Churches,
was through some superstition to be occu-
pied only by persons executed, or by
suicides. It is now nearly as much
crowded as the other parts." He adds,
that, in North Wales none but excom-
municated or very poor and friendless
people, are buried on the north side of
the church yard. Hist, of Whiteford, p.
102. Gilbert White, speaking of Selborne
church yard, observes: "Considering the
size of the church, and the extent of the
parish, the church yard is very scanty;
and especially as all wish to be buried in
the south side, which is become such a
mass of mortality, that no person can be
there interred without disturbing or dis-
placing the bones of his ancestors. There
is reason to suppose that it once was
larger, and extended to what is now the
Vicarage Court and garden. At the east
end are a few graves; yet none, till very
lately, on the north side ; but as two or
three families of best repute have begun
to bury in that quarter, prejudice may
wear out by degrees, and their example be
followed by the rest of the neighbour-
hood." In " Paradoxical Assertions,"
&c., by R. H., 1664, we read:
" Ccelo tegitur, qui non habet urnam."
" Doubtless that man's bones in the north
church yard rest in more quiet than his
that lies entomb'd in the chancel." Ben-
jamin Rhodes, steward to one of the earls
of Elgin, requested, it seems, "to be in-
terred in the open church yard, on the
north side ('to crosse the received super-
stition, as he thought, of the constant
choice of the south side), near the new
chapel." Rhodes was interred in Maiden
Church in Bedfordshire. " Life and
Death of Mr. Benjamin Rhodes," &o., by
P. Samwaies, his lordship's chaplain,
1657, p. 27. One of Mr. Brand's lady
correspondents seems to have thought that
AND POPULAR CUSTOMS.
287
if she died an old maid, she would have to
lie in her grave with her face downwards.
In the poet Mason's time, it appears to
have been usual to whiten the head and
footstones of graves at Christmas, Easter,
and Whitsuntide ; but of course the cus-
tom was one which would vary exceed-
ingly. I do not exactly know the origin
of the phrase, to mark with a white stone,
employed in allusion to a lucky or auspici-
ous day in one of Hazlitt's Essays.
Gray's-lnn. — See Antients, Pension,
and Lord of Misrule.
Greengoose or Goose Fair. —
A fair formerly held at Stratford-le-Bow
on Thursday in Whitsun week, when
green geese were the chief features in the
entertainment. See Nares, Glossary in
V. The fair seems to have flourished in
1694, when a popular tract made its ap-
pearance with the title of The Three
Merry Wives of Oreengoose Fair, includ-
ing a story similar to that of the Cruci-
fied Priest, in La Fontaine. Hazlitt's
Bibl. Coll., i.. 455.
Green Men or Wild Men. — See
Halliwell in v., and Hazlitt's Livery Com-
panies, 1892, p. 311.
Greenock Fair. — A correspondent
of ' ' Notes and Queries ' ' describes the
pompous ceremonial which attended the
opening of this fair. A Greenock corres-
pondent informs the Editor that it is still
kept up on the first Thursday in July
and the fourth Tuesday in November, and
with more than questionable advantage
to the locality and neighbourhood. For-
merly at least the oflSces and other places
of business were closed for the day, and
he recollects going as a lad, like all the
rest, to see the show. Letter from Allan
Parle Paton, April 30, 1897.
Greenwich Fair. — The rolling of
young couples down Greenwich-hill, at
Easter and Whitsuntide, while the fair
was held there, appears by the following
extract from R. Fletcher's " Ex Otio Ne-
gotium," 1656, p. 210, in a poem called
" May Day," to be the vestige of a May
game:
"The game at best, the girls now rould
must bee.
Where Coryden and Mopsa, he and
shee,
Each happy pair make one Hermophro-
dite.
And tumbling, bounce together, black
and white."
This custom, which many still among us
must remember^ has died with the aboli-
tion of Greenwich Fair.
Gregrory's, St., Day. — Gregory
mentions a singular superstition : " Some
are so superstitiously given, as upon the
night of St. Gregory's Day, to ha.ve their
children ask the question in their sleep,
whether they have anie minde to book or
no ; and if they sale yes, they count it
a very good presage : but if the children
answer nothing, or nothing to that pur-
pose, they put them over to the plough."
Posthuma, 1649, 113. In Hazlitts' Hand-
book, 1867, p. 244, there is a notice of an
unique life of this saint's mother in verse,
published about 1540.
Grimp. — St. Evremond, in a letter
to Henry Jermyn, Earl of St. Albans,
speaks of playing at ombre and grimpe as
an agreeable way of passing a man's last
moments. It was probably a game of
cards, perhaps only a French game.
Groaning^ Chair. — An essayist in
the "Gentleman's Magazine' 'for May,
1732, observes : ' ' Among the women there
is the groaning chair, in which the matron
sits to leceive visits of congratulation.
This is a kind of female ovation due to
every good woman who goes through such
eminent perils in the service of her coun-
try."
' ' For a nurse, the child to dandle
Sugar, sope, spic'd pots, and candle,
A groaning chair, and eke a cradle. —
Blanckets of a several scantling
Therein for to wrap the bantling :
Sweetmeats from comfit-maker's
trade
When the child's a Christian made —
Pincushions and other such knacks
A child-bed woman always lacks.
Caudles, grewels, costly jellies, &c."
— Poor Robin for 1676.
Groaning' Cheese. — Against the
time of the good wife's delivery, it used
to be everywhere the custom for the hus-
band to provide a large cheese and a cake.
These, from time immemorial^ have been
the objects of ancient superstition. It is
customary at Oxford to cut the cheese
(called in the North of England, in allu-
sion to the mother's complaints at her de-
livery, the Groaning Cheese) in the
middle when the child is born, and so by
degrees form it into a large kind of ring,
through which the child must be passed
on the day of the christening. It was not
unusual to preserve for many years, I
know not for what superstitious intent,
pieces of the groaning cake. Thus I
read in Gay ton : " And hath a piece of the
groaning cake (as they call it) which she
kept religiously with her Good Friday
bun, full forty years un-mouldy and un-
mouse-eaten." Festivous Notes on Don
Quixote, 1654, p. 17. In other places the
first cut of the sick wife's cheese (so also
they call the groaning cheese) is to be
divided into little pieces and tossed in
the midwife's smock, to cause young
288
NATIONAL FAITHS
women to dream of their lovers. Slices
of the first cut of the groaning cheese are
in the North of England laid under the
pillows of young persons for the above
purpose. In "The Vow-Breaker," by
W. Sampson, 1636, in a scene where is
discovered ' ' a bed covered with white ;
enter Prattle, Magpy, Long-tongue, Bar-
ren with a childe, Anne in bed " : Boote
says, " Neece, bring the groaning cheece,
and all requisites, I must supply the
father's place, and bid god-fathers."
Guinea, Game. — A sport or amuse-
ment, so-called, is mentioned in the Sta-
tioners' Register under 1587-8.
Gule of Augrust, or Lammas
Day. — Pettingal derives "Gule" from
the Celtic or British " Wyl," or " Gwyl,"
signifying a festival or holyday, and ex-
plains "Gule of August" to mean no
more than the holyday of St. Peter ad
Vincula in August, when the people of
England under popery paid their Peter
pence. This is confirmed by Blount, who
tells us that Lammas Day, the first of
August, otherwise called the Gule or Yule
of August, may be a corruption of the Brit-
ish word " Gwyl Awst, signifying the feast
of August." Vallancey says that Cul and
Gul in the Irish implies a complete wheel,
a belt, a whul, an anniversary. It may
be synonymous with Yule. Spelman, in
his Glossary, under the Gules of August,
observes : "It often occurs in ancient
parchments (especially legal ones) for the
Feast of St. Peter ad Vincula, which is
celebrated on the same calends of August.
Durandus, in his Rationale, suggests, as
a reason for this among others that, the
Tribune Quirinus having a daughter
whose throat was diseased, the girl was
ordered by the Pope to kiss the chains
wherewith St. Peter had been shackled,
which wrought her complete cure, and led
to the institution of the festival, as well
as the erection of a memorial church."
Vallancey cites Cormac, Archbishop of
Cashel in the tenth century, in his Irish
Glossary, as telling us that, "in his time,
four great fires were lighted up on the
four great festivals of the Druids ; viz.,
in February, May, August, and Novem-
ber." Vallancey also tells us that "this
day was dedicated to the sacrifice of the
fruits of the soil. La-ith-mas was the day
of oblation of grain. It is pronounced
La-ee-mas, a word readily corrupted to
Lammas. Ith is all kinds of grain, par-
ticularly wheat and mas, fruit of all
kinds, especially the acorn, whence mast."
Mr. Way, in a note to the word Lammas,
m his edition of the " Promptorium Par-
vulorum," 1865, observes: "On the
calends, or first of August, the festival of
St. Peter ad vincula, it was customary in
Anglo-Saxon times to make a votive offer-
ing of the first fruits of the harvest, and
thence the feast was termed hlaf msesse,
Lammas, from hlaf, panis, and msesse,
missa, festum." Lammas day is called
in the "Bed Book of Derby hlaj maerrs-
baes." But in the "Saxon Chronicle" It ia
hlam maejxe. Mass was a word for festival ;
hence our way of naming the festivals of
Christmas3,Candlema3S,Martinmas3,<S;c . Th»
remark in the Calendar of the Eomish Church,
under the first of August, is :
"Chains are worshipped," &c.
" Catenae coluntur ad Aram in Exquiliis
Ad Vicum Cyprium juxta Titi ther-
mas."
Comp. Lammas.
Gwindy or Wine-House. — A
curious institution in Wales in former
days, where friends, neighbours, &c., as-
sembled, ymgampio, or to perform feats
of strength and activity, as archery,
wrestling, throwing the sledge, and after-
ward the company called for wine, which
the master supplied at a profit. This
practice became an abuse, as criminals
were sheltered at these places. Pennant's
Tours in Wales, 1810, ii., 129-30. This
gwindy was different from the summer-
house surmounting a cellar which the same
writer notes as having at his own resi-
dence, and to which the gentlemen of a
party withdrew after dinner to take their
wine and converse more freely. Hist, of
Whiteford and Holywell, 1796, p. 28.
Gypsies. — The history and migra-
tion of the gipsies, says Professor Sayce,
have been traced step by step by means of
an examination of their lexicon. The
grammar and dictionary of the Romany
prove that they started from their kin-
dred, the Jats, on the north-western coast
of India, near the mouths of the Indus,
not earlier than the tenth century of the
Christian era ; that they slowly made their
way through Persia, Armenia and Greece,
until, after a sojourn in Hungary, they
finally spread themselves through western
Europe into Spain on the one side and
England on the other. The views of the
old writers on this subject, cited below,
are rather uncritical.
Ralph Volaterranus affirms that they
first proceeded, or strolled, from among
the Uxi, a people of Persia. Sir Tho-
mas Browne cites Polydore Vergil as
accounting them originally Syrians:
Philip Bergoinas as deriving them from
Chaldea; ^neas Sylvius as from some
part of Tartary; Bellonius, as from
Wallachia and Bulgaria; and Aven-
tinus as fetching them from the confines
of Hungary. He adds that "they have
AND POPULAR CUSTOMS.
-289
been banished by most Christian Princes.
The great Turk at least tolerates them
near the Imperial City : he is said to em-
ploy them as spies : they were banished
as such by the Emperor Charles the iifth."
Sir Thomas Browne gives this general
account of the gipsies : " They are a kind
of counterfeit Moors, to be found in many
parts of Europe, Asia, and Africa. They
are commonly supposed to have come from
Egypt, whence they derive themselves.
Munster discovered in the Letters and
Pass, which they obtained from Sigis-
mund the Emperor, that they first came
out of Lesser Egypt, that having turned
apostates from Christianity and relapsed
into Pagan rites, some of every family
were enjoined this penance, to wander
about the world. Aventinus tells us, that
they pretend, for this vagabond course, a
judgment of God upon their forefathers
who refused to entertain the Virgin Mary
and Jesus, when she fled into their coun-
try." Vulgar Errors, p. 280. He adds :
"Their first appearance was in Germany
since the year 1400. Nor were they ob-
served before in other parts of Europe,
as is deducible from Munster, Gene-
brard, Crantsius, and Ortelius." Ihid.
p. 287. Yet Bellonius, who met great
droves of gipsies in Egypt, in vil-
lages on the banks of the Nile, where
they were accounted strangers and wan-
derers from foreign parts, as with us,
affirms that they are no Egyptians. 06-
servat. lib. ii. Blackstone, in his "Com-
mentaries," has the following account of
them : " They are a strange kind of com-
monwealth among themselves of wander-
ing impostors and juglers, who first made
their appearance in Germany about the
beginning of the sixteenth century. Mun-
ster, it is true, who is followed and relied
upon by Spelman, fixes the time of their
first appearance to the year 1417 : but as
he owns that the first he ever saw were in
1529, it was probably an error of the press
for 1517, especially as other historians
inform us, that when Sultan Selim con-
quered Egypt in 1517 several of the
natives refused to submit to the Turkish
yoke, and revolted under one Zinganeus,
whence the Turks call them Zinganees ;
but being at length surrounded and ban-
ished, they agreed to disperse in small
parties all over the world, where their
supposed skill in the black art gave them
an universal reception in that age of
superstition and credulity. In the com-
pass of a very few years they gained such
a number of idle proselytes, (who imi-
tated their language and complexion, and
betook themselves to the same arts of chi-
romancy, begging, and pilfering), that
they became troublesome and even for-
midable to most of the States of Europe.
Hence they were expelled from Prance in
the year 1560, and from Spain 1591, and
the Government of England took the
alarm much earlier, for in 1530 they are
described, Stat. 22 Hen. VIII. c. x., as
an ' outlandish people calling themselves
Egyptians, using no craft, nor feat of
merchandize, who have come into this
realm and gone from shire to shire, and
place to place, in great company, and
used great, subtle, and crafty means to
deceive the people, and also have com-
mitted many heinous felonies and rob-
beries.' Wherefore they are directed to
avoid the realm, and not to return under
pain of imprisonment and forfeiture of
their goods and chattells ; and upon their
trials for any felony which they may have
committed, they shall not be intitled to
a jury de medietate lingua. And after-
wards it was enacted by Statutes 1 and
2 Ph. and Mary, c. iv., and 5 Eliz. c. xx.,
that if any such persons shall be imported
into the kingdom, the importers shall for-
feit forty pounds. And if the Egyptians
themselves remain one month in the king-
dom, or if any person, being fourteen
years old, whether natural-born subject or
stranger, which hath been seen or found
in the fellowship of such Egyptians, or
which hath disguised him or herself like
them, shall remain in the same one
month at one or several times, it is felony
without benefit of clergy. And Sir Mat-
thew Hale informs us that at one Suffolk
Assize no less than thirteen persons were
executed upon these Statutes a few years
before the Restoration. But to the
honour of our national humanity, there
are no instances more modern than this
of carrying these laws into practice."
The subsequent passage, from the "Brit-
ish Critic," exhibits a proof of the same
tendency. "In a late meeting of the Royal
Society of Gottingen, Professor Blu-
menbach laid before the members a
second Decad of the crania of per-
sons of different nations contrasted
with each other, in the same manner as in
the first, and ranged according to the
order observed by him in his other works.
In the first variety was the cranium of a
real gipsey, who died in prison at Clausen-
burg, communicated by Dr. Patacki of
that place. The resemblance between
this and that of the Egyptian mummy in
the first decad was very striking. Both
differed essentially from the sixty-four
crania of other persons belonging to for-
eign nations, in the possession of the
author : a circumstance which, among
others, tends to confirm the opinion of
Profess. Meiners, that the Hindoos, from
whom Grielman derives the gipsies, came
themselves originally from Egypt." The
gipsies, as it should thus seem, came orig-
n
290
NATIONAL FAITHS
inally from Hindostan, where they are
supposed to have been of the lowest class
of Indians, namely Farias, or, as they
are called in Hindostan, Suders. They
are thought to have migrated about a.d.
1408 or 1409,when Timur Beg ravaged
India for the purpose of spreading the
Mahometan religion. On this occasion so
many thousands were made slaves and
put to death, that an universal panic
took place, and a very great number of
terrified inhabitants endeavoured to save
themselves by flight. As every part to-
wards the north and east was beset by
the enemy, it is most probable Jhat the
country below Multan, to the mouth of
the Indus, was the first asylum and ren-
dezvous of the fugitive Suders. This is
called the country of Zinganen. Here
they were safe, and remained so till Timur
returned from his victories on the Ganges.
Then it was that they first entirely quitted
the country, and probably with them a
considerable number of the natives, which
will explain the meaning of their original
name. By what track they came to us
cannot be ascertained. If they went
straight through the southern Persian de-
serts of Sigistan, Makran, and Kirman,
along the Persian Gulf to the mouth of
the Euphrates, from thence they might
get, by Bassora, into the great deserts of
Arabia, afterwards into Arabia Petrsea
and so arrive in Egypt by the Isthmus of
Suez. They must certainly have been in
Egj^pt before they reached us, otherwise
it is incomprehensible how the report
arose that they were Egyptians. Pas-
quier, in his " Recherches de la France,"
has the following: " On August 17, 1427,
came to Paris twelve Penitents (penan-
ciers) as they call themselves, viz., a duke,
an earl, and ten men, all on horseback,
and calling themselves good Christians.
They were of lower Egypt, and gave out
that not long before the Christians had
subdued their country, and obliged them
to embrace Christianity, or put them to
death. Those who were baptized were
great lords in their own country,
and had a King and Queen there.
Some time after their conversion, the
Saracens overran their country and
obliged them to renounce Christianity.
When the Emperor of Germany, the King
of Poland, and other Christian Princes
heard this, they fell upon them and
obliged them all, both great and
small, to quit their country, and
go to the Pope at Rome, who enjoined
them seven years penance to wander over
the world without lying in a bed ; every
bishop and abbot to give them once 10
hvre^ tournois ; and he gave them letters
*o tills purpose, and his blessing. They
had been wandering five years when they
came to Paris. They were lodged by the'
police out of the City, at Chapel St.
Denis. Almost all had their ears bored,
and one or two silver rings in each, which
they said was esteemed an ornament in
their country. The men were very black,
their hair curled ; the women remarkably
ugly and black, all their faces scarred (de-
playez), their hair black, like a horse's
tail, their only habit was an old shaggy
garment (flossoye) tied over their shoul-
ders with a cloth or cord-sash, and under
it a poor petticoat or shift. In short they
were the poorest wretches that had ever
been seen in France ; and, notwithstand-
ing their poverty, there were among them
women who, by looking into people's
hands, told their fortunes et meirent con-
tens en plusieurs manages; for they said,
thy wife has played thee false (Ta femme
t'a fait coup) and what was worse, they
picked people's pockets of their money
and got it into their own by telling these
things by art, magic, or the intervention
of the Devil or by a certain knack." It
is added that they were expelled from
France in 1561.
At a comparatively early date the
terms (Egyptian and Bohemian were
rather wrongly applied to them. For
in Grielman's JDissertation on the Gypsies,
translated by Raper, 1787, we read that,
in 1418, the gipsies first arrived in Swit-
zerland near Zurich and other places, to
the number, men, women, and children, of
fourteen thousand. In a provincial coun-
cil, held at Tarragona in 1591 there was
the subjoined decree promulgated against
them : ' ' Curandum etiam est ut publici
Magistratus eos coerceant qui se .^gyp-
tiacos vel Bohemianos vocant, quos vix
constat esse Christianos, nisi ex eorum re-
latione ; cum tamen sint mendaces, fures,
et deceptores, et aliis sceleribus mult: eo-
rum assueti. " .<Egyptiaci," says Du-
cange, "vagi homines, narioli ac fatidici,
qui hac & iliac errantes ex manus inspec-
tione futura prsesagire se fingunt, ut de
marsupiis incautorum nummos corro-
gent."
In Grielman a very copious cata-
logue is given of gipsy andT Hindostan
words collated, by which it appears that
every third gipsy word is likewise
an Hindostan one, or still more,
that out of every thirty gipsy words
eleven or twelve are common to
Hindostan. This agreement will ap-
pear uncommonly great if we recollect
that the above words have only been
learned from the gipsies within these
very few years, consequently after a
separation of near four complete centu-
ries from Hindostan, their supposed
native country, among people who talked
languages totally different, and in which
AND POPULAR CUSTOMS.
291
the gipsies themselves conversed ; for un-
der the constant and so long continued
influx of these languages, their own must
necessarily have suffered great alteration.
In this learned work there is also a com-
parison of the gipsies with the above cast
of Sudors : but I lay the greatest stress
upon those proofs which are deduced from
the similarity of the languages. In the
supplement it is mentioned that Marsden
had obtained as many words as he could
get, and that by a correspondence from
Constantinople he procured a collection of
words used by the Cingaris thereabouts ;
and these, together with the words given
by Ludolph in his " Historia .^Ithiopica,"
compared with Hindostan vulgar lan-
guage, show it to be the same that is
spoken by the gipsies and in Hindostan.
Harrison, in his "Description of Eng-
land," describing the various sorts of
cheats practised by the voluntary poor,
after enumerating those who maim or dis-
figure their bodies by sores, or counter-
feit the guise of labourers or serving men,
or mariners seeking for ships which they
have not lost, to extort charity, adds : " It
is not yet full threescore years since this
trade began : but how it hath prospered
since that time it is easie to judge, for
they are now supposed of one sex and an-
other to amount vnto aboue 10,000 per-
sons, as I haue heard reported. Moreouer.
in counterfeiting the Egyptian roges, they
haue deuised a language among them-
selues which they name Canting, but
others Pedlers French, a speach compact
thirtie yeares since of English and a great
number of od words of their owne deuis-
ing, without all order or reason : and yet
such is it as none but themselues are able
to vnderstand. The first deuiser thereof
was hanged by the necke, a iust reward
no doubt for his deceits and a common
end to all of that profession." Eolinslied,
1587, p. 183. In Rid's Art of Jugling,
1612, sign.B b, is the following account : —
"These kind of people about an hundred
years agoe, about the twentieth yeare of
King Henry the eight, began to gather an
head, at the first heere about the South-
erne parts, and this (as I am informed) and
as I can gather, was their beginning. Cer-
taine Egiptians. banished their cuntry,
(belike not for their good conditions), ar-
rived heere in England, who being excel-
lent in quaint tricks and devises, not
known heere at that time among us, were
esteemed and had in great admiration,
for what with strangeness of their attire
and garments, together with their sleights
and legerdemaines, they were spoke of
farre and neere, insomuch that many of
our English loyterers joyned with them,
and in time learned their crafte and cosen-
ing. The speach which they used was
the right Egyptian language, with whome
our Englishmen conversing with, at least
learned their language. These people
continuing about the country in this
fashion, practicing their cosening art of
fast and loose legerdemaine, purchased
themselves great credit among the cuntry
people, and got much by palmistry and
telling of fortunes, insomuch they piti-
fully cosened the poore contry girles, Both
of money, silver spones, and the best of
their apparrell, or any good thing they
could make, onely to hear their for-
tunes." "This Giles Rather (for so was
his name) together with his whore, Kit
Calot, in short space had following them
a pretty traine, he terming himself the
King of the Egiptians, and she the queue,
ryding about the cuntry at their pleasure
uncontroUd." He then mentions the sta-
tute against them of the 1st and 2d of
Philip and Mary, on which he observes —
" But what a number were executed pre-
sently upon this statute, you would won-
der : yet, notwithstanding, all would not
prevaile : but still they wandred, as be-
fore, up and downe, and meeting once in
a yeare at a place appointed : sometime
at the Devil's A in Peake in Darbi-
shire, and otherwhiles at Ketbrooke by
Blaokheath, or elsewhere, as they agreed
still at their meeting." Speaking of his
own time, he adds : " These fellowes seeing
that no profit comes by wandring, but
hazard of their lives, do daily decrease
and breake off their wonted society, and
betake themselves, many of them, some
to be pedlers, some tinkers, some juglers,
and some to one kinde of life or other."
William BuUein, in his Treatise "of
Simples and Surgery," accompanying his
Bulwarke of Defence, 1562, in which the
author speaks of dog-leeches and Egyp-
tians, and Jews : all pretending to the
telling of fortunes and curing by charms.
"They^' (dog-leeches) "buy some gross
stuff, with a box of salve and cases of tools
to set forth their slender market withal,
&c. Then fall they to palmistry and tell-
ing of fortunes, daily deceiving the
simple. Like unto the swarms of vaga-
bonds, Egyptians, and some that call
themselves Jews : whose eyes were so sharp
as lynx. For they see all the people with
their knacks, pricks, domifying, and figur-
ing, with such like fantasies. Paining
that they have familiers and glasses,
whereby they may find things that be lost.
And, besides them, are infinite of old dol-
tish witches with blessings for the fair
and conjuring of cattel." Strype's Annals,
ii., 611. In Dekker's Lanthorne and Can-
dlelight, 1608, Sign. 6 2, the gipsies are
called Moone-men, and a section is de-
voted to an account of " a strange wild
people, very dangerous to townes and
292
NATIONAL FAITHS
country villages," as they are called ; and
Dekker draws a picture of thenij which
closely corresponds with our experience of
their modern descendants or representa-
tives. I am sorry that his account is too
long for transfer hither. "In "Witt's
Recreations," a long piece called " The
gipsies " occurs, which is curious, as it
contains a good deal of phraseology evi-
dently supposed by the writer to be pecu-
liar to the class, but then, as now, com-
mon to all the mendicant fraternity. In
Harman's time (1566) many of the terms
were current among thieves and beggars,
which are familiar to modern ears. Spel-
man's portrait of the gipsy fraternity in
his time, which seems to have been taken
ad vivum, is as follows : " Egyptiani. Er-
rorumi Impostorumque genus nequissi-
mum : in Continente ortum, sed ad Bri-
tannias nostras et Europam reliquam per-
volans : — nigredine deformes, excocti
sole, immundi veste, et usu rerum omnium
foedi. — Foeminse cum stratis et parvulis,
jumento invehuntur. Literas circumfe-
runt Principum, ut innoxius illis permit-
tatur transitus. — Oriuntur quippe et in
nostra et in omni Regione, spurci hujus-
modi nebulones, qui sui similes in Gymna-
sium sceleris adsciscentes ; vultum, cul-
tum, moresque supradictos sibi inducunt.
Linguam (ut exotici magis videantur) fio-
titiam blaterant, provinciasque vicatim
pervagantes, auguriis et furtis, impos-
turis & technarum millibus plebeculam
rodunt et illudunt, linguam, banc Ger-
mani Rotwelch, quasi rubrum Wallicum,
id est Barbarismum ; Angli Canting nun-
cupant." In "The Character of a
Quack Astrologer," 1673, sign. A 3 verso,
our wise man, " a gypsey of the upper
form," is called " a three-penny prophet
that undertakes the telling of other folks
fortunes, meerly to supply the pinching
necessities of his own." At sign. B 3 our
cunning man is said to " begin with theft,
and to help people to what they have lost,
picks their pockets afresh ; not a ring or
spoon is nim'd away, but pays him
twelvepence toll, and the ale-drapers'
often-straying tankard yields him a con-
stant revenue : for that purpose he main-
tains as strict a correspondence with gilts
and lifters, as a mountebank with ap-
plauding midwives and recommending
nurses : and if at any time, to keep up
his credit with the rabble, he discovers
anything, 'tis done by the same occult
Hermetic learning, heretofore profest by
the renowned Mall-Cut-Purse." These
used still, in Brand's time, to be called
" Wise Men " in the villages of Durham
and Northumberland. Gay, in his " Pas-
torals," speaking of a girl who is slighted
by her lover, thus describes the gipsies :
"Last Friday's eve, when as the sun
was set,
I, near yon stile, three sallow gipsies
met;
Upon my hand they cast a poring look;
Bid me beware, and thrice their heads
they shook :
They said that many crosses I must
prove.
Some in my worldly gain, but most in
love.
Next morn I miss'd three hens and our
old cock.
And, ofi the hedge, two pinners and a
smock."
In the North of England and Scotland
they seem to have enjoyed some share of
indulgence. Before the middle of the
sixteenth century we meet with ' ' ' Letters
of Defence and Concurrence to John Fall,
Lord and Earl of Little Egypt, for assist-
ing him in the execution of Justice upon
his Company, conform to the Laws
of Egypt, February' 15th, 1540-1.'
These are supposed to have been a
gang of gypsies associated together in
defiance of the State under Fall, as their
head or king, and these the articles of
association for their internal government,
mutual defence and security, the em-
broil'd and infirm state of the Scotish
nation at that time not permitting them
to repress or restrain a combination of
vagrants, who had got above the laws,
and erected themselves into a separate
community as a set of banditti." There
is a curious letter of the justices of Dur-
ham to the Earl of Shrewsbury, Lord Pre-
sident of the North, dated at Durham,
Jan. 19, 1549-50, concerning the gipsies
and Paws. A writ of Privy Seal, dated
1549, supports John Faw, Lord and Earl
of Little Egypt, in the execution of jus-
tice on his company and folk, conform to
the laws of Egypt, and in punishing cer-
tain persons there named, who rebelled
against him, left him, robbed him, and
refused to return home with him. James's
subjects are commanded to assist in ap-
prehending them, and in assisting Faw
and his adherents to return home. There
is a like writ in his favour from Mary
Queen of Scots, 1553 ; and in 1554 he ob-
tained a pardon for the murder of Nunan
Small. So that it appears he had staid
long in Scotland, and perhaps some time
in England, and from him this kind of
strolling people might receive the name
of Paw Gang, which they still retain.
"Privy Seal Book of Edinburgh,"
no. XIV. fol. 59, quoted in "Gent.
Mag." for Oct. 1785. This document ',s
noticed by Ellis in his first series of "Orig-
inal Letters," 1825. Lodge's " lUust. of
British History," vol. i. p. 135. Mr.
Hampton has pointed out, in his most in-
AND POPULAR CUSTOMS.
293
teresting " Origines Patricias," 1846, that
Johnny Faw, the familiar name for the
old gipsy chiefs, was corrupted from
Fowde or Faad, the Danish name for a
governor, and the same writer mentions
that, in the Acts of James VI. of Scot-
land, 1581, the term is used in the sense
of bailiff.
In Scotland, in the eighteenth century,
the gipsies appear to have been tolerably
abundant. A person writing from Eagle-
sham, Co. Renfrew, about 1795, says :
"There is no magistrate nearer than
within four miles ; and the place is
oppressed with gangs of gipsies, com-
monly called tinkers or randy-beggars,
because there is nobody to take the
smallest account of them." Stat.
Ace. ii., 124. There is a well-known
Scotish song entitled " Johnny Faa, the
Gypsie Laddie." An advertisement in
the " Newcastle Courant," July 27,
1754, offers a reward for the appre-
hending of John Fall and Margaret his
wife, William Fall and Jane, otherwise
Ann his wife, &c. "commonly called or
known by the name of Fawe," &c. Gip-
sies still continue to be called " Faws " in
the North of England. Since the repeal
of the Act against this people in 1788 they
are said to have declined m numbers. In
May, 1797, their settlement at Norwood
was broken up, and they were treated as
vagrants. The number of genuine gip-
sies in England is not large ; but there are
thousands of women fortune-tellers, who
pretend to be gipsies, and affect to under-
stand palmistry and divination. The
gipsies are universally considered in the
same light, i.e., of cheats and pilferers.
Witness the definition of them in Du-
cange and the curious etchings of them
by Callot. The engraver does not repre-
sent them in a more favourable light than
the lexicographer, for, besides his inim-
itable delineations of their dissolute man-
ner of living, he has accompanied his
plates with verses, which are very far
from celebrating their honesty. It ap-
pears from many preceding allusions that
the modern artifices in practice among this
class of i)ersons date somewhat far back.
We find in the old ballad of " The brave
English Gipsey," that the still familiar
trick of dyeing the face with walnut-juice
was in vogue in the time of Charles L :
" Our dye is not in vaine ;
For we do dye in graine :
The walnut-tree supplies our lacke ;
What was made faire, we can make
blacke."
The whole piece is curious, and worthy of
perusal, as it shews that the gipsy has
always led a pretty similar kind of exis-
tence in this country, employing the same
shifts, and known by the same character-
istics. The ballad was an imitation of
one written on the same plan under the
title of "The Spanish Gipsy."
The late Dr. Diamond, of Twickenham,
told me that when he was a boy, a gipsy
chief died in his neighbourhood, and over
the place of interment his followers laid a
black coffin-shaped stone of peculiar ap-
pearance ; and it was their practice every
year to come and sit in a circle round the
stone, as a mark of homage to the de-
parted. So lately as September, 1894, in
the Chapelry of Withernsea, in the East
Riding of Yorkshire, after the death of
" Fiddler Jack," his clothes and effects
were burnt, to prevent any dispute
among his relatives, who had to begin
again, and buy their own belongings ; and
a second motive was that the widow might
not be wooed for the sake of her property.
Antiqvary, November, 1894.
The subjoined paragraph in a news-
paper of the 19th Nov. 1903, seems barely
credible : — The effects of the Queen of
the Boswell tribe of Gipsies, who died and
was buried in Falkirk last week, have
been destroyed at the gipsy encampment
in accordance with a native custom of the
tribe, which is invariably followed. The
goods destroyed were of the value of £150,
including five bags full of valuable cos-
tumes, a solid silver George III. tea set,
antique china, silver teaspoons and forks.
The caravan of the deceased, which cost
£130, is also to be destroyed by fire.
In the present editor's boyhood there
was a song in common use, of which he
remembers one stanza :
" Hark, hark, the dogs do bark ;
The gipsies are coming to town ;
Some in rags, and some in jags.
And some in velvet gown."
Twiss, in his "Travels," gives the fol-
lowing account of them in Spain : "They
are very numerous about and in Murcia,
Cordova, Cadiz, and Ronda. The race of
these vagabonds is found in every part of
Europe ; the French call them Bohemiens,
the Italians Zingari, the Germans Zigeu-
nen, the Dutch Heydenen (Pagans), the
Portuguese Siganos, and the Spaniards
Gitanos, in Latin Cingari. Their lan-
guage, which is peculiar to themselves, is
everywhere so similar, that they undoubt-
edly are all derived from the same source.
They began to appear in Europe in the
15th century, and are probably a mixture
of Egyptians and Ethiopians. The men
are all thieves, and the women libertines.
They follow no certain trade, and have no
fixed religion. They do not enter into the
order of society, wherein they are only
tolerated. It is supposed there are up-
wards of 40,000 of them in Spain, great
294
NATIONAL FAITHS
numbers of whom are inn-keepers in the
villages and small towns, and are every-
where fortune-tellers. In Spain they ar^
not allowed to possess any lands, or even
to serve as soldiers. They marry among
themselves, stroll in troops about the coun-
try, and bury their dead under water.
They are contented if they can procure
food by showing feats of dexterity, and
only pilfer to supply themselves with
the trifles they want ; so that they
never render themselves liable to
any severer chastisement than whipping
for having stolen chickens, linen, &c.
Most of the men have a smattering of phy-
sic and surgery, and are skilled in tricks
performed by sleight of hand. The fore-
going account is partly extracted from le
Voyageur Frangois, vol. xvi. but the asser-
tion that they are all so abandoned as
that author says, is too general." In the
"Pall Mall Gazette," 1869, it was stated
that the Pope went out of Rome to bless
some Bohemians, encamped on the out-
skirts of the city, and inspected their
quarters.
See upon the subject Pasquier,
" Rechercnes de la Prance," p. 392;
" Dictionnaire des Origines, v. Bohe-
miens " ; De Pauw, " Recherches sur les
Egyptiens," torn. i. p. 169; Camerarius,
"Horse Subsecivse" ; "Gent. Mag.", vol.
liii. p. 1009; ibid. vol. Ivii. p. 897. " Anti-
quarian Repertory," ed. 1807, vol. iii. p.
375-9; Sorrow's "Bible in Spain" and
"Gipsies in Spain," &c.
Hab-Nab. — The exposition offered
by Isaac Reed seems most consonant with
truth. It occurs in a note upon that pas-
sage in " Twelfth Night," where a charac-
ter speaking of a duellist says, " His in-
censement at this moment is so implacable
that satisfaction can be none but by pangs
of death, and sepulchre ; hob, nob, is his
word ; give't or take't." In Anglo-Saxon,
habban is to have, and naebban to want.
May it not therefore be explained in this
sense, as signifying, " Do you chuse a
glass of wine, or would you rather let it
alone? " An even earlier author has the
following passage :
" Where wooers hoppe in and out, long
time may bryng
Him that hoppeth best, at last to have
the ryng.
I hoppyng without for a ringe of a rush.
And while I at length debate and beate
the bushe.
There shall steppe in other men, and
catch the burdes.
And by long time lost in many vaine
wurdes.
Betwene these two wives, make sleuth
speede confounde
While betweene two stooles my tayle
goe to the ground.
By this, sens we see slouth must breede
Best sticke'to the tone out of hand, hab
or nab."
The phrase occurs in Ben Jonson's 'Tale
of a Tub' :
' I put it
Even to your Worship's bitterment hab
nab
I shall have a chance o' the dice for't,
I hope.' "
And Malone adds a passage from Holin-
shed : "The citizens in their rage shot
habbe or nabbe, at random." In flaring-
ton's " Epigrams," book iv., ep. 91, we
read :
" Not of Jack Straw, with his rebellious
crew.
That set King, realme, and lawes at
hab or nab.
Whom London's worthy Maior so
bravely slew
With dudgeon dagger's honourable
stab."
In " The New Courtier." a ballad, pre-
served in " Le Prince 'Amour," 1660, we
find hab nab thus introduced :
"I write not of religion
For (to tell you truly) we have none.
If any me to question call.
With pen or sword, hab nab's the word.
Have at all."
It is said of the quack astrologer: "He
writes of the weather hab nab, and as the
toy takes him, chequers the year with foul
and fair." So we perceive that the true
sense of the expression was gradually ioT-
gotten. On the other hand, in Appius
and Virginia, 1575 (Hazlitt's Dodsley,
IV., 127), we have :
' ' There is no more ways, but hap or
hap not " —
Hackin. — Hackin, a large sort of
sausage, being a portion of the cheer pro-
vided for Christmas festivities, from to
hack or chop, hackstock being still a chop-
ping-block in the Scotish dialect." Nares
Gloss.j^ 1859, in r. In " Round about our
Coal-Fire " (circa 1730) I find the follow-
ing account of the usual diet and drink of
this season, with other curious particu-
lars : "An English gentleman at the
opening of the great day, i.e., on Christ-
mas Day in the morning, had all his ten-
ants and neighbours enter his hall by
day-break. The strong beer was broached,
and the black-jacks went plentifully about
with toast, sugar, nutmegg, and good
Cheshire cheese. The Hackin (the great
sausage) must be boiled by day-break, or
else two young men must take the maiden
(i.e., the cook), by the arms, and run her
AND POPULAR CUSTOMS.
295
round the market-place till she is ashamed
or her laziness."
Haddock. — Pennant tells us that,
" On each side beyond the gills of a had-
dock is a large black spot. Superstition
assigns this mark to the impression St.
Peter left with his finger and thumb,
when he took the tribute out of the mouth
of a fish of this species, which has been
continued to the whole race of haddocks
«Ter since that miracle." " Zoology,"
vol. iii., p. 182, edit. 1776.
" But superstitious haddock, which
appear
With marks of Rome, St. Peter's finger
here."
Haddock has spots on either side, which
are said to be marks of St. Peter's fingers,
when he oatched that fish for the tribute.''
— "Metellus his dialogues," &c., 1693, p.
57:
" superstitious dainty, Peter's fish.
How com'st thou here to make so eodlv
dish.? " ^
Ibid.
Haddon or Hardviricke, Co.
Derby, Headless Steeds of.—
The superstitious notion that a coach
■drawn by headless steeds, and driven by a
headless coachman, haunted this locality,
appears to have been common to Parsloes
in Essex, and several other places. The
late Mr. Thoms, under the nom de plume
of Ambrose Merton, wrote a letter to the
Athenoeum about 1857 on the subject. A
correspondent of the same paper, replying
to Thoms, enquired whether the neigh-
bourhood of Haddon or of Hardwicke was
still visited by the phantom coach. Comp.
Allies' Antiquities of Worcestershire,
1856, p. 462.
Haggs. — There is sometimes an ap-
pearance of phosphorus upon the manes
of horses or men's hair (flammce lam-
hentes), called " Haggs." Blount says,
' ' Hags are said to be made of sweat or
other some vapour issuing out of the
head : a not unusual sight among us when
we ride by night in summer time. They
are extinguished like flames by shaking
the horses' manes ; but I believe rather it
is only a vapour reflecting light, but fat
and sturdy, compacted about the manes
of horses, or men's hair." Hyll, in his
Contemplation of Mysteries (1568), sign.
E 2, speaking of "the fire cleaving and
hanging on the parts of men and beasts,"
observes: "This impression for troth is
prodigious without any phisieke cause ex-
pressing the same when as the flame or
fire compasseth about anye persons heade.
And this straunge wonder and sight doth
signifie the royal assaultes of mightie
monarchies, and kinges, the governments
at the Emperie, and other matters wor-
thie memory, of which the Phisieke Causes
sufficient cannot be demonstrated. Seeing
then such fyers or lightes are, as they wer,
counterfets or figures of matters to come,
it sufficiently appeareth, that those not
rashely do appeare or showe but by Gods
holy will and pleasure sent, that they
maye signifie some rare matter to men.
This light doth Virgill write of in the
seconde Booke of ^neados of Ascanius,
which had a like flame burning without
harme on his heade. Also Livius in his
first Book, and Valerius Maximus reporte
of Servius Tullius, a childe who, sleeping
on bedde, such a flame appeared on his
heade and burned rounde about the heade
without harme, to the wonder of the be-
holders : which sight pronounced after his
ripe age the comming unto royall Estate."
He devotes another section to the consi-
deration of the question : " What is to be
thought of the flame of fyre, which cleav-
eth to the heares of the heade and to the
heares of beastes?" He says here : " Ex-
perience witnesseth, that the fyre do
cleave manye times to the heades and eares
of beastes, and often times also to the
heades and shoulders of men ryding and
going on foote. For the exhalations dis-
Eearsed by the ayrej cleave to the heares of
orses, and garments of men : which of the
lightnesse doe so ascend, and by the heate
kindled. Also this is often caused when
men and other beastes by a vehement and
swift motion wax very hote, that the
sweate, fattie and clammye, is sent forth,
which kindled yeldeth this forme. And
the like manor in all places, (as afore
uttered), as eyther in moyst and clammie
places, and marishes, in churchyards, cloy-
sters, kitchins, under galosses, valleys,
and other places, where many deade bodies
are laide, doe such burning lightes often
appeare. The reason is that, in these places
the earth continually breatheth forth
fatte fumes, grosse and clammy, which
come forth of dead bodyes : and when the
fume doth continually issue forth, then is
the same kindled by the labouring heate,
or by the smiting togither : even as out
of two flint stones smitten togither fyre is
gotten. To conclude, it appeareth that
such fyres are seene in moyst kitchins,
sinckes, or guttours, and where the orfall
of beastes killed are thrown : or in such
places most commonly are woont to be
seene. Such fires cleaving, doe marvey-
lously amase the fearfull. Yet not all
fires which are seene in the night are per-
fite fiers in that many have a kinde with-
out a substaunce and heate, as those
which are the delusions of the devill, well
knowne to be the Prince of the World, and
flyeth about in the ayre." In a work
already cited, occurs an account " of
flames that appear upon the hairs of men
and beasts, their cause. These are some-
296
NATIONAL FAITHS
times clammy exhalations scattered in
the air in small parts, which, in the night,
by the resistance of the cold, are kindled,
by cleaving to horse's ears and men's
heades and shoulders, riding or walking;
and that they cleave to hair or garments,
it is by the same reason the dew cleaves
to them, they being dry and attractive,
and so more proper to receive them. An-
other kind of these flames are when the
bodies of men and beasts are chafed and
heated, they send forth a fat clammy
sweat, which in like manner kindles, as is
seen by sparkles of fire that fly about
when a black horse is very hard curryed in
the dark, or as the blue fire on the shells
of oysters, caused by the nitrous salt. Livy
also tells us of one Marius, a knight of
Rome who, as he was making an oration
to his soldiers in Spain with such vehe-
menoy as heated him, his head appeared
to them all in a flame, though himself was
not aware of it." Account of Storms,
1704, p. 79.
Hag'mena.. — The word " Hagmena "
is by some supposed of an antiquity
prior to the introduction of the Christian
Faith. On the Normau Hoquinanno
Douce observes: "This comes nearer
to our word, which was probably im-
ported with the Normans. It was
also by the French called Haguillennes
and Haguimeuto, and I have likewise
found it corrupted into Haguirenleux,"
(and he refers to Carpentier, Menage,
and other authorities). He says also : "I
am further informed that the words used
upon this occasion are ' Hagmena, Hag-
mena, gives us cakes and cheese, and let
us go away.' Cheese and oaten-cakes,
which are called farls, are distributed on
this occasion among the cryers." Sub-
joined is all that appears to have survived
of the Yorkshire Hagmena Song :
" To-night it is the New Year's night,
to-morrow is the day.
And we are come for our right and for
our ray,
As we used to do in old King Henry's
Day :
Sing fellows, sing, hag-man, ha !
If you go to the bacon-flick cut me a
good bit ;
Cut, cut a,nd low, beware of your maw.
Cut, cut, and round, beware of your
thumb,
That me and my merry men may have
some :
Sing, fellows, sing, hag-man, ha !
If you go to the black ark, bring me
ten mark ;
Ten mark ten pound, throw it down
upon the ground,
That me and my merry men may have
some ;
.Sing, fellows, sing, hag-man, ha !"
For the following lineSj which the common
people repeat upon this occasion, on New
Year's Day, in some parts of France, I
am indebted to M. Olivier :
" Aguilaneuf de ceans
On le voit a sa fenetre,
Avec son petit bonnet blano,
II dit qu'il sera le Maitre,
Mettera le Pot au feu ;
Donnez nous, ma bonne dame,
Donnez nous Aguilaneuf."
A writer in the " Gentleman's Magazine"
for July, 1790, tells us : "In Scotland, till
very lately (if not in the present time),,
there was a custom of distributing sweet
cakes and a particular kind of sugared
bread, for several days before and after
the New Year; and on the last night of
the old year (peculiarly called Hagmenai),,
the visitors and company made a point 01
not separating till after the clock struck
twelve, when they rose, and, mutually
kissing, wished each other a happy
New Year. Children and others, tor
several nights, went about from house
to house as guisarts, that is, disguised, or
in masquerade dresses, singing :
" ' Rise up, good wife, and be no swier
To deal your bread as long's your here.
The time will come when you'll be dead.
And neither want nor meal nor bread.'
' ' Some of those masquerades had a fiddle,,
and, when admitted into a house, enter-
tained the company with a dramatic dia-
logue, partly extempore."
We read in the " Scotch Presby-
terian Eloquence Displayed" that "it
is ordinary among some plebians in the
South of Scotland, to go about from
door to door upon New Year's Eve,,
crying Hagmena, a corrupted word
from the Greek for holy month. John
Dixon, holding forth against this cus-
tom once, in a sermon at Kelso,
says : ' Sirs, do you know what Hagmane-
signifies P It is, the Devil be in the house !
that's the meaning of its Hebrew
original.' " Page 102. Comp. Tappy
Tousie.
Hair (i.) Customs. — The Countess
of Dorset, Pembroke, and Montgomery,
in her Day-Booh, 1676, notes the visits or
one Richard Goodgeon to Brougharo
Castle to cut her ladyship's hair. The
custom of wearing the hair down the back
loose, and a coif between the crown and
the head, seems to have been preserved
for a long time, and to have been in vogue-
on the Continent. The Princess Cathe-
rine of Aragon is described as wearing her
hair so arranged in the contemporary nar-
rative of her journey to England, previ-
ously to her espousal to Prince Arthur,
son of Henry Vn., and her ladies-in-wait-
ing appear to have followed the same
AND POPULAR CUSTOMS.
297
fashion. Antiq. Bepert., 1807, ii., p. 278.
At the coronation of Elizabeth of York,
in November, 1487^ the Queen is described
as wearing her fair yellow hair plain be-
hind her back, with a caul of pipes over
it, somewhat, perliaps, in the later Roman
style, as we see it on coins. Compare
Marriage, infra. This habit was not
confined, however, to women, for the youn-
ger portraits of Henry VII. on his coins
represent him with long unkempt hair,
somewhat like that worn by Lorenzo de
Medici in the paintings or prints of him,
by members of the Delia Rovera, Visconti,
Este, and other families on coins of nearly
the same period, and by Louis XII. of
France on his Franco-Italian money, as
well as in fact the fashion followed in the
15th and 16th centuriesTy all male person-
ages of rank on the Continent. On the
title of an edition of Donatus the Gram-
marian, printed by Wynkyn de Worde
about 1496, are four figures with their
hair similarly left to fall over the neck
and shoulders, and numerous illustrations
of the fashion occur in Fairholt and
Planche. The mode may be taken to have
been borrowed from Italy.
Hair (ii.) Superstitions. — There
is a vulgar notion that men's hair will
sometimes turn grey upon a sudden and
violent fright, to which Shakespear al-
ludes in a speech of Falstaff to Prince
Henry: "Thy father's beard is turned
white with the news." Grey remarks :
■ ' This whimsical opinion was humorously
bantered by a wag in a coffee-house ; who,
upon hearing a young gentleman giving
the same reason for the change of his hair
from black to grey, observed that there
was no great matter in it, and told the
company that he had a friend, who wore
a coal-black wig, which was turned grey
by a fright in an instant." Of late years
the large sums offered by the trade for
hair of a particular hue and length have
overcome in many instances the old re-
pugnance to part with this ornament,
not only on the ground of pride or vanity,
but on that of superstitious fear ; for it
was anciently a current vulgar belief, that
if any portion of hair was left about, the
birds would steal it to build their nests
with, a fatal consequence to the owner,
especially if the bird was a pie. Going
still farther back, we arrive at the bar-
barous idea, of which Scott has availed
himself in the " Pirate," that hair
thrown into the sea had the power of kind-
ling a storm, or (as Scott has it) of ap-
peasing the waters. The hair from a
calf's tail, inserted in the cow's ear, is
supposed, or was formerly, to be efficaci-
ous in making the mother forget the loss
of its young one ; and the hair of a dog,
which has bitten you, is held to be an
antidote against any evil consequences,
if given by the owner to the person bit-
ten. But compare Hazlitt's Proverbs,
1882, p. 19.
Halcyon or Kingfisher. — See, as
to the superstition about this bird, Nares,
Glossary, 1859, in v.. Halcyon.
Hallovtf Eve at Oxford. — See
Christmas Prince.
Hallow E'en. — In North Wales, ac-
cording to Pennant, there was a custom
upon all Saints' Eve of making a great
fire called Coel Coeth, when every family
about an hour in the night makes a great
bonfire in the most conspicuous place near
the house, and when the fire is almost ex-
tinguished, every one throws a white
stone into the ashes, having first marked
it; then having said their prayers turn-
ing round the fire, they go to bed. In the
morning, as soon as they are up, they
come to search out the stones, and if any
one of them is found wanting they have a
notion that the person who threw it in,
will die before he sees another All Saints'
Eve. They have a custom also of distri-
buting Soul Cakes on All Souls' Day, at
the receiving of which poor people pray to
God to bless the next crop of wheat. But
many of these customs, even in Pennant's
time, had fallen into disuse. In Owen's
account of the Bards we read : ' ' The au-
tumnal fire is still kindled in North Wales,
being on the eve of the first day of Nov-
ember, and is attended by many cere-
monies; such as running through the fire
and smoke, each casting a stone into the
fire, and all running off at the conclusion
to escape from the black short-tailed sow ;
then supping upon parsneps, nuts, and
apples : catching at an apple suspended
by a string with the mouth alone, and the
same by an apple in a tub of water : each
throwing a nut into the fire ; and those
that burn bright, betoken prosperity to
the owners through the following year,
but those that burn black and crackle,
denote misfortune. On the following
morning the stones are searched for in the
fire, and if any be missing, they betide ill
to those who threw them in." Owen has
prefaced these curious particulars by the
following observations: "Amongst the
first aberrations may be traced that of
the knowledge of the great Huon, or the
Supreme Being, which was obscured by
the hieroglyphics or emblems of his differ-
ent attributes, so that the grovelling
minds of the multitude often sought not
beyond those representations for the ob-
jects of worship and adoration. This
opened an inlet for numerous errors more
minute ; and many superstitions became
attached to their periodical solemnities,
and more particularly to their rejoicing
fires, on the appearance of vegetation in
298
NATIONAL FAITHS
spring, and on the completion of harvest
in autumn."
Hallow E'en in Scotland.—
Shaw, in his Account of Moray,
seems to consider the festivity of
this night as a kind of harvest home re-
joicing: "A solemnity was kept," says
he, " on the eve of the first of November
as a thanksgiving for the safe in-gather-
ing of the produce of the fields. This I
am told, but have not seen it, is observed
in Buchan and other counties, by having
Hallow Eve fire kindled on some rising
ground." Martin tells us that the inhabit-
ants of St. Kilda, on the festival' of All
Saints, baked " a large cake, in the form
of a triangle, furrowed round, and which
was to be all eaten that night." " The
passion of prying into futurity," says
Burns, in the notes to his poem, ' ' makes
a striking part of the history of human
nature, in its rude state, in all ages and
nations ; and it may be some entertain-
ment to a philosophic mind to see the re-
mains of it among the more unenlightened
in our own." He gives therefore the
principal charms and spells of this night,
so big with prophecy to the peasantry in
the West of Scotland. One of these by
young women is by pulling stalks of
corn : another by the blue clue : a third
by eating the apple at the glass. Burns
goes on to enumerate several other very
observable customs of divination on this
even of AUhallows. The first is " Sowing
Hemp seed." The second is : "To winn
three wechts o'naethings." Others are:
"to fathom the stack three times," "to
dip your left shirt sleeve in a burn where
three Lairds' lands meet " ; and the last
is a singular species of divination "with
three luggies or dishes." The minister of
Logierait, in Perthshire, says: "On the
evening of the 31st of October, O.S. among
many others, one remarkable ceremony is
observed. Heath, broom, and dressings
of flax are tied upon a pole. This faggot
is then kindled. One takes it upon his
shoulders, and, running, bears it round
the village. A crowd attend. When the
first faggot is burnt out, a second is bound
to the pole, and kindled in the same man-
ner as before. Numbers of these blazing
faggots are often carried about together,
and when the night happens to be dark
they form a splendid illumination." The
minister of Callander says: "On All
Saints' Even they set up bonfires in every
village. When the bonfire is consumed,
the ashes are carefully collected into the
form of a circle. There is a stone put in
near the circumference, for every person
of the several families interested in the
bonfire ; and whatever stone is moved out
of its place, or injured next morning, the
person represented by that stone is de-
voted or fey, and is supposed not to live
twelve months from that day. The people
received the consecrated fire from the
Druid priests next morning, the virtues
of which were supposed to continue for a
year." The minister of Kirkmichael, in
Perthshire, says : " The practice of light-
ing bonfires on the first night of winter,
accompanied with various ceremonies,
still prevails in this and the neighbouring
highland parishes. Formerly the Hallow
Even fire, a relic of Druidisnij was kindled
in Buchan. Various magic ceremonies
were then celebrated to counteract the in-
fluence of witches and demons, and to
prognosticate to the young their success
or disappointment in the matrimonial lot-
tery. These being devoutly finished, the
hallow fire was kindled, and guarded by
the male part of the family. Societies
were formed, either by pique or humour,
to scatter certain fires, and the attack and
defence were often conducted with art
and fury." — " But now the hallow fire,
when kindled, is attended by children
only : and the country girl, renouncing
the rites of magic, endeavours to enchant
her swain by the charms of dress and of
industry." Pennant tells us, in his
"Tour in Scotland," that the young
women there determine the figure and size
of their husbands by drawing cabbages
blind-fold on AUhallow Even. " The first
ceremony of Hallow-e'en is pulling each
a stock or plant of kail. They must go
out, hand-in-hand, wiih eyes shut, and
pull the first they meet with. Its being
big or little, straight or crooked, is pro-
phetic of the size and shape of the grand
■object of all their spells — ^the husband or
wife. If any yird or earth stick to the
root, that is tocher or fortune ; ..and the
taste of the custoc^ that is the heart of
the stem, is indicative of the natural tem-
per and disposition. Jiastly, the stemSj or
to give them their ordinary appellation,
the runts, are placed somewhere above the
head of the door ; and the christian names
of the people whom chance brings into the
house, are, according to the priority of
placing the runts, the names in question."
Of the scanty particulars known to us of
the great Watt one is that his grand-
father, Thomas Watt, was a baillie at
Greenock, till his death in 1734, and in
this capacity fined evil-doers on Hallow
E'en night. The Dundee Advertiser, re-
porting the celebration of the old Scotish
festival of "Hallowe'en" at Balmoral
Castle in 1871, says: — "The demonstra-
tion has come to be known in Balmoral
and throughout the district as ' The
Queen's Hallowe'en ;' and in accordance
with the royal desire, and following the
custom of past years, most of the people,
both on the Balmoral and Abergeldie es-
AND POPULAR CUSTOMS.
299
tates, turned out on Tuesday night, and
formed a torchlight procession, which had
a picturesque and imposing appearance.
There were altogether from 180 to 200
torch-bearers ; and her Majesty, with se-
veral members of the Royal family, viewed
the scene with evident pleasure and satis-
faction. Her Majesty remained for fully
an hour an interested spectator of the
proceedings. After the torch-bearers had
promenaded for some time, the torches
were heaped in a pile on the roadway a
litle to the west, and in full view from the
windows of the Castle. Empty boxes and
other materials were soon added, and in a
short time a splendid bonfire blazed fa-
mously, a gentle breeze helping to fan the
flames. Her Majesty, the Prince and
Princess Louise, the Princess Beatrice,
and the ladies and gentlemen of the suite,
then retired indoors, and took up posi-
tions at the windows to see the rest or the
merry-making. Dancing was begun with
great vigour round the bonfire. The de-
monstration culminated in a vehicle con-
taining a well got-up effigy of the Hallow-
e'en witch being drawn to the fire by a
band of sturdy Highlanders. The witch
had a number of boys for a guard of hon-
our, headed by the piper, and in the rear
■came Mr. Cowley^ her Majesty's yager,
whose workmanship the effigy was. The
fire was kept up for a long time with fresh
fuel, and when all had danced till they
■could almost dance no longer, the health
of her Majesty was proposed by Mr. Cow-
ley, and responded to with the utmost en-
thusiasm, accompanied by three times
three rounds of vociferous cheering. Later
in the evening the servants and others
about the Castle enjoyed a dance in the
ghillie hall. The ball broke up at an early
hour on Wednesday morning." In a news-
paper of 1877, this custom is described
as still existing in Perthshire.
Hallowmass. — In the " Pesty-
vall," 1511, is the following passage : " We
rede in olde tyme good people wolde on
All halowen daye bake brade and dele it
for all crysteu soules." On Allhallows'
Day, or Hallowmass, it was an ancient
English custom for poor persons and beg-
gars to go a-souling, which signified to go
round asking for money, to fast for the
souls of the donors of alms or their kins-
folk. In the " Two Gentlemen of Verona,"
Shakespear makes Speed speak of some
■one puhng, "like a beggar at Hallow-
But the usage is referred to by
Scot in his " Discovery of Witchcraft,"
1584. In Shropshire (and perhaps else-
where) the children still go souUng, as
they did in Aubrey's day, on Hallowmass,
and they sing the following verses, for
which I am indebted to a correspondent of
■" Notes and Queries " :
"Soul! soul I for a soul-cake;
Pray, good mistress, for a soul-cake.
One for Peter, two for Paul,
Three for them that made us all.
Soul ! soul ! for an apple or two ;
If you've got no apples, pears will do.
Up with your kettle, and down with
your pan •
Give me a good big one, and I'll be
gone.
Soul ! soul ! &c.
An apple or pear, a plum or a cherry.
Is a very good thing to make us
merry.
Soul ! soul ! &c.
Some of the richer sorts of persons in Lan-
cashire and Herefordshire (among the pa-
Eists there) used to give cakes of oaten
read to the poor on this day : and they,
in retribution of their charity, hold them-
selves obliged to say this old couplet :
— " God have your Saul,
Beens and all."
In the Cleveland country these loaves are
called similarly Sau'mas Loaves. In the
Whitby Glossary, they are described as
" sets of square farthing cakes with cur-
rants in the centre, commonly given by
bakers to their customers ; and it was
usual to keep them in the house for good
luck." In this last respect they resembled
the Good Friday bread and cross-buns.
Mr. Brand's servant, who was a native of
Warwickshire, told him that seedcakes at
Allhallows were also usual in that coun-
try. Harvey, the Dublin conjurer, states
that, on this EvOj which he characterizes
as an " anile, chimerical solemnity," his
servants demanded apples, ale, and nuts,
and left him alone, while they went to en-
joy themselves.
In the Churchwardens' Accounts
of Heybridge, Essex, under 1517, are
the following items: "Payed to An-
drew Elyott, of Maldon, for newe mend-
ynge of the bell knappelle agenste Hallow-
masse, £0 Is. 8d. Item, payed to John
Gidney, of Maldon, for a new bell-rope
agenste Hallowmasse, £0 Os. 8d." In the
time of Henry VIII. " the Vigil and ring-
ing of bells all the night long upon All-
hallow day at night," was abolished. In
the appendix also to Strype's "Annals,"
the following injunction, made early in
the reign of Elizabeth, occurs : " that the
superfluous ringing of bels, and the supei--
stitious ringing of bels at Alhallown tide,
and at All Souls' Day with the two nights
next before and after, be prohibited." It
is stated in Kethe's Sermon preached at
Blandford, 1570, that " there was a cus-
tom, in the papal times, to ring bells at
Allhalloiv-tide for all Christian souls."
No. 130 of "Mery Tales and Quicke An-
swers," 1567, however, is " Of the gentil-
300
NATIONAL FAITHS
man that checked his seruant for talke of
ryngyng." "A Gentilman, brought vp
at London in an In of court, was maryed,
and kepte an house in the countrey : and
as he sate at supper with his neyghbours
aboute hym, vpon an alhalow daie at
night, amonge other communication, he
talked of the solemne ringyng of the belles
(as was the vsage than)." The feast of
AUhallows is said, to drive the Finns al-
most out of their wits.
Hallowmass in Scotland. —
Martin, speaking of the Isle of Lewis, says
that it was long before the minister there
could persuade the people to relinquish a
ridiculous custom they had of going by
night on Hallow-tide to the Church of St.
Mulvay, whence one of their number went
into the sea up to his waist, with a cup of
ale brewed for the occasion with malt con-
tributed by the inhabitants (each family
giving a peck), and pouring the liquid
into the water, addressed a propitiatory
allocution to a sea-god called Shony, who
was supposed to have an influence over
the crops. They then returned to church,
observed a moment's dead silence, then
extinguished at a given signal the candle
on the altar, and proceeded to the fields,
where the rest of the night was spent in
revelry.
Hand] The. — It is probable that if an
exhaustive research into the subject were
undertaken, the folk-lore of the Hand
would occupy a considerable space, and
develop many curious particulars.
The practice of holding up the right
hand as a mark of submission or assent
is extremely ancient and very widely
spread. A small silver coin of TJdalric,
Duke of Bohemia (1012-37), bears on one
side an open hand, which might have stood
as a symbol of the Deity, or as a significa-
tion of allegiance to his suzerain ; and the
same type occurs in pennies of Edward
the Elder, (901-57) and Ethelred II. of
England, who began to reign in 979. In
a coin of the former the third and fourth
fingers are closed in token of the bestowal
of the Latin benediction. Harrington
says that it was anciently the custom for
a person swearing fealty "to hold his
hands joined together between those of
his lord ; the reason for which seems to
have been that some Lord had been assas-
sinated under pretence of paying hom-
age ; but, while the tenant's hands con-
tinued in this attitude, it was impossible
for him to make such an attempt." Ob-
servations on the Statutes, 1775, p. 206.
In the Squire of Low Degree, where the
King of Hungary takes the hero out of
prison, and makes him swear to keep his
counsel, it is said :
" The squyer there helde vp his hande.
His byddyng neuer he should with-
stande."
In the old story of Adam Bel, printed
before 1536, and reproducing far earlier
notions, we find the hand introduced
where the outlaws come into the presence-
of the king :
" And when they came before our kyng,.
As it was the lawe of the lande.
They kneled down without lettynge,
And echo held vp his hande."
Cetewayo held up his hand to our Queen ,
but he stood erect.
It may be suggested that the custom
of elevating the right hand — the hand
which usually held the weapon — may
have been designed, on the same
principle as that indicated by Bar-
rington, at the outset as a guarantee of
good faith and an assurance of security.
In some Popish countries, and in our
Canadian possessions, which include the-
old Colony of New France, the usage of
holding up the right hand in making,
oath is supplemented by the obligation of
doing so before a crucifix, which is sus-
pended in the Court for that purpose.
Where there is a search for weapons, the-
person concerned usually raises both his
arms. Bingham has a quotation frora St.
Austin on superstitious observations,
among which, he says, " You are told in a
fit of convulsion or shortness of breath, to-
hold your left thumb with your right
hand." Cited by Bourne, Antiq. Vulg., c.
18. There is a superstition that the fore-
finger of the right hand is venomous, and
is therefore not fit to touch any wound or
sore. "That a yellow death-mould may
never appear upon your hand, or any
part of your body," occurs among the-
omens introduced in Holiday's " Marriage-
of the Arts," 1618. It is still usual in parts-
of the country to tap the back of the hand
or the forearm thrice to avert a bad omen
(ahsit omen! )when a person has been
speaking of his or her good health or good
fortune. This I saw done at Bowdon,
near Manchester, in 1870^ by the late Mrs.
Alexander Ireland. Gaule ridicules the-
popular belief that " a great thick hand
denotes one not only strong but stout; a
little slender one a person weak but tim-
orous : a long hand and long fingers be-
token a man not only apt for mechanical
artifice, but liberally ingenious ; but those-
short, on the contrary, note a foole and fit
for nothing : an hard brawny hand signes-
dull and rude ; a soft hand, witty but ef-
feminate ; an hairy hand, luxurious ; long&
joynts signe generous, yet if they be thick
withal, not so ingenious ; the often clap-
ping and folding of the hands note covet-
ous ; and their much moving in speech^
AND POPULAR CUSTOMS.
301
loquacious ; an ambidexter is noted for
ireful, crafty, injurious ; short and fat
fingers mark a man out for intemperate
and silly ; but long and leane, for witty ;
if liis fingers crook upward, that shewes
long nailes and crooked, signe one brut-
ish, ravenous, unchaste ; very short nails,
gale, and sharp, shew him false, subtile,
eguiling ; and so round nails, libidinous ;
but nails broad, plain, white, thin and
reddish, are the token of a very good wit."
Mag-Astromancer posed, 187. It is not
unusual in a family to see some of the
children follow the father in possessing
long slender hands and fingers, and others
the mother in having short and thick, or
vice versa. A moist hand is vulgarly ac-
counted a sign of an amorous constitution.
The Chief Justice, in "Henry IV., Part
IV." enumerates a dry hand among the
characteristics of age and debility.
The Cagots, a persecuted race in the
Pyrenees, have oeeu said to possess
the power of making an apple decay
by holding it within the hand, their
hands being remarkable for moist heat.
Hence I heard a lady from Penrith say
gravely that her mother was thought
to have Cagot blood in her, because
her hand was unusually hot and moist.
According to Grose, the Hand of
Glory at one time formed a staple article
of belief among housebreakers in many
parts of France, Germany, and Spain.
From les Secrets du petit Albert, 1751, he
translates the following passage: "I ac-
knowledge that I never tried the Secret
of the Hand of Glory, but I have thrice
assisted at the definitive judgement of
certain criminals, who under the torture
confessed having used it. Being asked
what it was, how they procured it, and
what were its uses and properties? they
answered, first, that the use of the Hand
of Glory was to stupefy those to whom it
was presented, and to render them motion-
less insomuch that they could not stir
any more than if they were dead ; secondly
that it was the hand of a hanged man ;
and thirdly, that it must be prepared in
the manner following :— Take the hand,
right or left, of a person hanged and ex-
posed on the highway; wrap it up in a
piece of a shroud or winding-sheet, in
which let it be well squeezed, to get out
any small quantity of blood that may have
remam'd m it : then put it into an earth-
en vessel, with zimat, salt-petre, salt, and
long pepper, the whole well powdered;
leave it fifteen days in that vessel ; after-
wards take it out, and expose it to the
noon-tide sun in the dog-days, till it is
thoroughly dry ; and if the sun is not suf-
ficient, put it into an oven heated with
fern and vervain : then compose a kind of
candle with the fat of a hanged man, vir-
gin wax, and sisame of Lapland. The
Hand of Glory is used as a candlestick to
hold this candle, when lighted. Its pro-
perties are that wheresoever any one goes
with this dreadful instrument, the per-
sons to whom it is presented will be de-
prived of all power of motion. On being
asked if there was no remedy or antidote
to counteract this charm, they said the
Hand of Glory would cease to take effect,
and thieves could not iriake use of it, if
the threshold of the door of the house, and
other places by which they might enter,
were anointed with an unguent composed
of the gall of a black cat, the fat of a
white hen, and the blood of a screech-owl ;
which mixture must necessarily be pre-
pared during the dog-days." Grose adds
that the mode of preparation appears to
have been given by a judge. In the latter
there is a striking resemblance to the
charm in Macbeth. Grose says that " a
dead man's hand is supposed to have the
quality of dispelling tumours^ such as
wens, or swelled glands, by striking with
it nine times the place affected. It
seems as if the hand of a person dying a
violent death was deemed particularly
efficacious, as it very frequently happens
that nurses bring children to be stroked
with the hands of executed criminals, even
whilst they are hanging on the gallows."
He adds: "Moss growing on a human
skull, if dried, powdered, and taken as
snuff, will cure the head-ach." " The
chips or cuttings of a gibbet or gallows,
on which one or more persons have been
executed or exposed, if worn next the
skin, or round the neck in a bag, will cure
the ague, or prevent it." Brand relates
that he saw ahout 1790 some saw-dust, in
which blood was absorbed, taken for the
purpose of charming away some disease
or other from off the scaffold on the be-
heading of one of the rebel lords in 1746.
In a newspaper, 1777, it is said : " After
he (Doctor Dodd) had hung about ten
minutes, a very decently dressed young
woman went up to the gallows in order to
have a wen in her face stroked by the Doc-
tor's hand, it being a received opinion
among the vulgar that it is a certain cure
for such a disorder. The executioner,
having untied the doctor's hand, stroked
the part affected several times therewith."
But at the execution of Crowley the mur-
derer at Warwick in 1845 a similar scene
is described in the newspapers : " At least
five thousand persons were mustered on
this occasion to witness the dying moments
of the unhappy culprit. ... As is usual
in such cases, a number of females were
present, and scarcely had the soul of the
deceased taken its farewell flight from its
earthly tabernacle, than the scaffold was
crowded by members of the 'gentler sex '
302
NATIONAL FAITHS
afflicted with wens in the neck, with white
swellings in the knees, &c., upon whose
afflictions the cold clammy hand of the
sufferer was passed to and fro for the bene-
fit of his executioner."
I have somewhere read, that the
custom of kissing the hand, by way of
salutation is derived from the manner
in which the ancient Persians wor-
shipped the sun : which was by first
laying their hands upon their mouths,
and then lifting them up by way of ado-
ration. A practice which receives illus-
tration from a passage in the Book of Job,
a work replete with allusions to ancient
manners — " If I beheld the sun, when it
shined, or the moon walking in brightness ;
and my heart hath been secretly enticed,
or my mouth hath kissed my hand."
Archaeologia, xxxi., 26-7. In a paper in
the Antiquary for 1891, on Handprints
and Footprints on Stones, Margaret
Stokes instances cases of hand-markings
or impressions of hands or fingers as-
sociated in the popular mind abroad or in
the East with miraculous properties.
Handball or Jeu de Paume. —
One of the most ancient games, perhaps,
in the world, which was known to the
Greeks under the name of Sphairisis, and
to the Romans as Pila. It is introduced
on some of the coins of Larissa in Thes-
saly (Head's Historia Numorum, 1887, p.
254). It was originally, even among the
modern nations, played with the hand,
which was protected by a thick glove ;
hence came tne French jeu de paume ; and
the racket was a comparatively recent im-
provement. Fitzstephen seems to allude
to this sport, where he says : " After din-
ner, all the youths go into the fields, to
play at the ball. The scholars of every
school have their ball, or bastion, in their
hands. The antient and wealthy men of
the city come forth on horseback, to see
the sport of the young men, and to take
part of the pleasure, in beholding their
agility. See Halliwell in v., where Stowe's
Survey, 1720, is cited for the custom of
playing at this on Easter-day for a tansy
cake. The following beautiful description
in the ' ' Mens Catharinse " may almost
equally be applied to hand-ball :
"His datur orbioulum
Prsecipiti — levem per gramina mittere
lapsu :
Ast aliis, quorum pedibus fiducia
major
Sectari, et jam jam salienti insistere
prs&dse ;
Aut volitantem alte longeque per aera
pulsum
Suspiciunt, pronosque inhiant, captan-
que volatus,
Sortiti fortunam oculis; manibusque
paratis
Expectant propriorem, intercipiuntque
caducum." — p. 6.
Compare what has been said under Golf.
Hand-Fasting:. — There was a re-
markable kind of marriage-contract
among the ancient Danes called Hand-fes-
ting. It is mentioned in Ray's " Glossa-
rium Northanhymbricum" in his collection
of local words. " Hand-fBestning, promis-
sio, quae sit stipulata manu, sive cives
fidem suam principi spondeant, sive mu-
tuum inter se matrimonium inituri, a
phrasi f casta hand, quae notat dextram
dextrse jungere." Ihre " Glossar, Suio-
Gothicum," in v. ; Ibid, in v. BroUop.
Brudkaup. In "The Christian State of
Matrimony," 1543, p. 43 verso, we read:
"Yet in thys thynge also must I warne
everye reasonable and honest parson, to
beware that in contractyng of maryage
they dyssemble not, ner set forthe any
lye. Every man lykewyse must esteme
the parson to whom he is handfasted, none
otherwyse than for his owne spouse,
though as yet it be not done in the church
ner in the streate. — After the handfast-
ynge and makyng of the contracte y»
churchgoyng and weddyng shuld not be
differed to longe, lest the wickedde sowe
hys ungracious sede in the meane season.
Into this dysh hath the Dyvell put his
foote and mengled it wythe many wycked
uses and coustumes. For in some places
ther is such a manor, wel worthy to be re-
buked, that at the handefasting ther is
made a greate feaste and superfluous bano-
ket, and even the same night are the two
handfasted personnes brought and layed
together, yea, certan wekes afore they go
to the chyroh."
In 1794, the Minister of Eskdalemuir,
Dumfries, mentioning an annual fair
held time out of mind at the meeting
of the Black and White Esks, now
entirely laid aside, reported: "At that
fair it was the custom for the unmarried
persons of both sexes to choose a com-
panion according to their liking, with
whom they were to live till that time next
year. This was called hand-fasting, or
hand in fist. If they were pleased with
each other at that time, then they con-
tinued together for life : if not they sepa-
rated, and were free to make another
choice as at the first. The fruit of the
connection (if there were any) was alwa.ys
attached to the disaffected person. In
later times, when this part of the country
belonged to the Abbacy of Melrose, a
priest, to whom they gave the name of
Book i'bosom (either because he carried
in his bosom a Bible, or perhaps a regis-
ter of the marriages), came from time to
AND POPULAR CUSTOMS.
time to confirm the marriages. This place
is only a small distance from the Roman
encampment of Castle-o'er. May not the
fair have been first instituted when the
Romans resided there ? And may not the
' hand-fasting ' have taken its rise from
their manner of celebrating marriage, ex
usu, by which, if a woman, with the con-
sent of her parents or guardians, lived
with a man for a year, without being ab-
sent three nights, she became his wife?
Perhaps, when Christianity was intro-
duced the form of marriage may have been
looked upon as imperfect, without con-
firmation by a priest, and therefore, one
may have been sent from time to time for
this purpose." Compare Betrothal,
TrothpUght, &c., and Hazlitt's Mono-
graph on Shakespear, 2nd edit. 1903, p.
9, where the case of the poet and his wife
is treated.
Handicap. — Under September 18,
1660, Pepys notes, that some of his party,
at the Mitre in Wood Street, ' ' fell to
handicap, a sport that I never knew be-
fore, which was very good " ; but unfortu-
nately he has furnished no particulars.
Was it an early anticipation of a table
game of race-horses ?
Hand in and Hand Out. — Halli-
well thus describes this amusement : "A
company of young people are drawn up
in a circle, when one of them, pitched upon
by lot, walks round the band, and, if a
boy, hits a girl, or if a girl, she strikes a
bojf whom she chooses, on which the party
striking and the party struck run in pur-
suit of each other, till the latter is caught,
whose lot it then becomes to perform the
same part." It seems equally impossible
to determine whether this was identical
with the hand-out mentioned by Sir John
Harington or with the Hand-in-Hand-out
prohibited by 17 Edw. IV. c. 2. If the
latter were the case, some licentious out-
growth from the original game has to be
supposed, and it seems more logical to
infer that the Edward statute had a differ-
ent pastime in view, though Harington's
Hand-out may very well have been the one
objected to by the law, and still more or
less pursued.
Handkerchief — ^We gather from
Howes's Additions to Stow's Chronicle
that, in the reign of Queen Elizabeth, " it
was the custome for maydes and gentil-
women to give their favorites, as tokens of
their love, little handkerchiefs of about
three or four inches square, wrought
round about, and with a button or a tas-
sel at each corner, and a little one in the
middle, with silk and threed : the best
edged with a small gold lace or twist,
which being foulded up in foure crosse
foldes, so as the middle might be seene,
323
gentlemen and others did usually weare
them in their hatts, as favours of their
loves and mistresses. Some cost six pence
apiece, some twelve pence, and the richest
sixteene pence." It appears, from a pas-
sage in Heywood's " Fayre Mayde of the
Exchange," 1607, that it was not unusual
to furnish these handkerchiefs with amor-
ous devices worked in the corners. It is
where Phillis brings the handkerchief to
the Cripple of Fanchurch to be so em-
broidered. She says :
"Only this handkercher, a young gentle-
woman
Wish'd me to acquaint you with her
mind herein :
In one corner of the same, place wanton
Love,
Drawing his bow, shooting an amorous
dart —
Opposite against him an arrow in an
heart :
In a third corner picture forth Disdain,
A cruel fate unto a loving vein ;
In the fourth draw a springing laurel-
tree.
Circled about with a ring of poesy."
In Sampson's play of "The Vow-
Breaker," 1636, act i. sc. 1, Miles, a mil-
ler, is introduced telling his sweetheart,
on going away to the wars : ' ' Mistress
Ursula, 'tis not unknowne that I havfr
lov'd you ; if I die, it shall be for your
sake, and it shall be valiantly : I leave an
hand-kercher with you : 'tis wrought with
blew Coventry : let me not, at my returne,,
fall to my old song, she had a clowte of
mine sowde with blew Coventry, and so-
hang myself at your infidelity." In an
account of Dunton Church, in Barustablfr
Hundred, Essex, is the following remark :
" Here has been a custom, time out of
mind at the churching of a woman, for
her to give a white Cambrick Handker-
chief to the minister as an offering. Mo-
rant's Essex, i., 219. This is observed by
Mr. Lewis in his ' History of the Isle of
Thanet,' where the same custom is kept
up."
Handsel. — The first money taken at
a market or fair. It is still usual, both
here and abroad, to spit on it, and in Italy
and Portugal, in the case of an ordinary
gift to the poor^ the recipient will spit on
it, press it to his forehead, and cross him-
self with the benefaction. Lemon's Dic-
tionary, 1783, explains " Handsell," "the
first money received at market, which
many superstitious people will spit on,
either to render it tenacious that it may
remain with them, and not vanish away
like a fairy gift, or else to render it pro-
pitious and lucky, that it may draw more
money to it." It is quoted in the "Ped-
304
NATIONAL FAITHS
lar's Lamentation," an old ballad (circa
1640) :
" Come, pretty fair maids, then make '
no delay,
But give me your handsel, and pack
me away."
Handsel Monday a'nd Tues-
day. — " The minister of Moulin, in
Perthshire, informs us, that ' beside the
stated fees, the master (of the parochial
school there) receives some small gratuity,
generally two-pence or three-pence, from
•each scholar, on Handsel-Monday or
Shrove-Tuesday. It is worth mention-
ing that one William Hunter, a collier,
was cured in the year 1758 of an invete-
rate rheumatism or gout, by drinking
freely of new ale, full of barm or yest. The
poor man had been confined to his bed for
a year and a half, having almost entirely
lost the use of his limbs. On the evening
of Handsel Monday, as it is called, (i.e.,
the first Monday of the New Year, O.S.)
some of his neighbours came to make
merry with him. Though he could not
rise, yet he always took his share of the
:ale, as it passed round the company, and,
in the end, became much intoxicated. The
•consequence was, that he had the use of
his limbs the next morning, and was able
to walk about. He lived more than twenty
years after this, and never had the small-
est return of his old complaint."
Handy-Dandy. — By far the most
copious and satisfactory account of this
ancient English game is to be found in
Mr. Halliwell's "Popular Rhymes and
Nursery Tales," 1849, to which I must
beg to refer the reader. The earliest allu-
sion to it yet discovered is the passage in
" Piers Ploughman," cited by Mr. Halli-
well. Browne, in the fifth song of " Bri-
tannia's Pastorals," 1614, describes it as
a boy's game :
" Who so hath seene young lads (to
sport themselues),
Run in a low ebbe to the sandy shelues :
Where seriously they worke in digging
wels.
Or building childish forts of cockle-
shels ;
Or liquid water each to other bandy ;
Or with the pibbles play at handy-
dandy — "
This game is mentioned in the dedication
to Mr. William Lilly, by Democritus Pseu-
domantis, of Pantagruel's Prognostica-
tion, about 1645. But Halliwell (Archaic
Dictionary, in v.) cites the Nomenclator
of Adrianus Junius for some description
of handy-dandy different from the ordin-
ary game, " the play called handle dandie
or the casting or pitching of the barre."
Perhaps this was some foreign variety.
Cornelius Scriblerus, in forbidding certain
sports to his son Martin till he is better
informed of their antiquity, says :" Nei-
ther cross and pile, nor ducks and drakes,
are quite so ancient as handy-dandy, tho'
Macrobius and St. Augustine take notice
of the first, and Minutius Foelix describes
the latter ; but handy-dandy is mentioned
by Aristotle, Plato, and Aristophanes."
Hansingr out the Besom —
The appearance of a besom on the top of
a ship's mast is certainly not always an
indication of the vessel being for sale, as
it is also usual to place it there, when the
craft is in port being cleaned or under
repair. To hang out a besom from a house
is in some places received as a sign that
the master is from home. Comp. Broom.
Hangman's Wages. — In a letter
to Edward King, Esq., President of the
Society of Antiquaries, Dr. Pegge has en-
tered with some minuteness and care into
this question, and into the origin of the
old, but now obsolete, practice of present-
ing the public executioner with thirteen
pence halfpenny (the Scotish merk, minus
two placks), as his wages for performing
the unenviable task. Pegge's paper ought
to be read as it stands without curtail-
ment. But it is certainly strange that
Brand and his editor should, both of them,
have overlooked this point, which was
worth at least a reference to the place,
where it is discussed. It is generally
known, that the hangman is ex-officio the
sheriff's deputy, and that, in default of a
person to execute the office, the sheriff him-
self would even now be obliged to act. It
is observable, as regards the wages of the
executioner, that by Halifax Law no
man could be punished capitally for a
theft not exceeding thirteenpence half-
penny : the coincidence is curious ; but it
may be nothing more than a coincidence.
The earliest example of the grant of a
prisoner's clothes to anyone is not to the
executioner, but to the person whom the
authorities chose to dig the grave. Thus
in Adam Bel, 1536: —
The Justice called to hym a ladde,
Cloudesles clothes sholde he haue,
To take the mesure of that yeman,
And therafter to make hys graue.
It reads as if the Justice himself per-
formed the office in this particular case;
yet the sheriff was present.
Happy Foot. — In a statistical ac-
count of the parish of Forglen, co. Banff,
drawn up about 1795, it is said: "There
are happy and unhappy feet. Thus they
wish bridegrooms and brides a happy foot,
and to prevent any bad effect, they salute
those they meet on the road with a kiss.
It is hard, however, if any misfortune
happens when you are passing, that you
ANJD^F
lAR CUSTOMS.
should be blamed, when neither you nor
your feet ever thought of the matter."
Stat. Ace. xiv., 541.
Hcire. — The ancient Romans made use
of hares for the purposes of divination.
They were never killed for the table. Bor-
lase tells us of "a remarkable way of
divining related of Bonduca or Boadicea
Queen of the Iceni — when she had ha-
rangued her soldiers to spirit them up
against the Romans, she opened her
bosom and let go a hare, which she had
there concealed, that the augurs might
thence proceed to divine. The frighted
animal made such turnings and windings
in her course, as, according to the then
rules of judging, prognosticated happy
success. The jojful multitude made loud
huzzas, Boadicea seized the opportunity,
approved their ardour, led them straight
to their enemies, and gained the victory."
Antiq. of Cornwall, p. 135. 'Tis perhaps
hence that they have been accounted omin-
ous by the vulgar. Coesar's Comment., p.
89. An opinion was formerly entertained
both in England and abroad, that a hare
crossing the path of any one was a portent
of misfortune, and a warning to return, or
retrace one's steps ; and of this almost
universal superstition our own early writ-
ers, and those of the Continent, abound
in confirmations. Sir Thomas Browne
tells us, "if an hare cross the highway,
there are a few above three score years
that are not perplexed thereat, which,
notwithstanding, is but an augurial ter-
ror, according to that received expression
Inauspicatum dat iter oblatus lepus. And
the ground of the conceit was probably no
greater than this, that a fearful animal,
passing by us, portended unto us some-
thing to be feared : as, upon the like con-
sideration, the meeting of a fox presaged
some future imposture. These good or
bad signs sometimes succeeding according
to fears or desires, have left impressions
and timorous expectations in credulous
minds for ever." Home adds: "... In
so much as some in company with a
woman great with childe have upon the
crossing of such creatures, cut or torn
some of the clothes off that woman with
childe, to prevent (as they imagined) the
ill luck that might befall her. I know I
tell you most true ; and I hope in such a
subject as this, touching these supersti-
tions, I shall not offend in acquainting
you with these particulars." Bemonolo-
gie, 1650, p, 50. Among the Forfarshire
fishermen, the portent of the hare
crossing the path, which in many
other places is regarded as unlucky,
has sufficient influence to deter any
one from going out. See Machin's "Dumb
Knight," 1608, Hazlitt's Dodsley, x;
Hall's "Characters of Vertues and Vices,"
3^
1608; Melton's " Astrologaster," 1620, p.
45 ; Burton's " Anatomy of Melancholy,"
1621, p. 214; Ellison's " Trip to Benwel,"
p. Ix. ; Mason's " Anatomie of Sorcery,"
1612, p. 85; Gaule's " Mag-Astromancer
Posed,^' etc., p. 181; Ramsey's " Elmin-
thologia," 1668, p. 271. Alexander ab
Alexandre, " Geniales Dies," vol. v. p.
13 ; Bebelius, " Facetise," 1516, sign. E 3 ;
Townson's " Travels in Hungary." Pepys
seems to have believed in the virtues of a
hare's foot as a preservative against the
colic ; but he did not at first apply it pro-
perly ; for in the Diary, January 20,
1664-5, there is this odd entry: " Home-
ward, in my way buying a hare, and tak-
ing it home, which arose upon my dis-
course to-day with Mr. Batten, in West-
minster Hall, who showed me my mistake,
that my hare's foot hath not the joynt to
it, and assures me he never had his cho-
lique since he carried it about with him ;
and it is a strange thing how fancy works
for I no sooner handled his foot, but I
became very well, and so continue."
Hare a.nd Hounds. — An out-door
sport, where a youth (the hare) starts in
advance, and traverses a line of country,
dropping, as he proceeds, something to
indicate his route, and is followed by the
others — the hounds, who have to get up
to him, and capture him. All are dressed
in jerseys, and the amusement seems to
have nothing to recommend it, as the ex-
ercise is too violent to suit many boys or
young men. Saturday afternoons during
all seasons of the year are occupied in this
way by seekers of active recreation.
Harper. — Puttenham speaks of
" blind harpers or such like tauerne min-
strels that give a fit of mirth for a groat,
and their matters being for the most part
stories of old time, as the Tale of Sir
Topas, the Reportes of Bevis of South-
ampton, Guy of Warwicke, Adam Bell,
and Clymme of the Clough, and such other
old romances, or historicall rimes, made
purposely for recreation of the common
people at Christmasse diners and Bride-
ales, and in tauernes and ale-houses, and
such other places of base resort." There
is the tract by Martin Parker, 1641, en-
titled The Poet's Blind Man's Bough; or,
Have among You, my Blind Harpers. Pos-
sibly the blindness, real or supposed, was
found remunerative.
Harvest. — Macrobius tells us that,
among the ancients, the masters of fami-
lies, when they had got in their harvest,
were wont to feast with their servants,
who had laboured for them in tilling the
ground. In exact conformity to this, it
is common among us, when the fruits
of the earth are gathered in and
laid in their proper repositories, to pro-
vide a plentiful supper for the harvest
V
3o6
NATIONAL FAITHS
men and the servants of the family. At
this entertainment all are in the modern
revolutionary idea of the word perfectly
equal. Here is no distinction of persons;
but master and servant sit at the same
table, converse freely together, and spend
the remainder of the night in dancing,
singing, &c., in the most easy familiarity.
Saturn. Conviv, cap. 10. Durandus
mentions that it was formerly usual among
the Gentiles for the servants, both male
and female, to take their masters' or em-
ployers' places after the gathering-in of
the harvest, and usurp their authority for
a time. Rationale. \\.,B&. Boui-ne thinks
the original of both these customs
is Jewish, and cites Hospinian, who
tells us that the heathens copied
this custom of the Jews, and at
the end of their harvest, offered up
their first fruits to the gods. For the
Jews rejoiced and feasted at the getting
in of the harvest. This festivity is un-
doubtedly of the most remote antiquity.
In the "Roman Calendar" I find the
following observation on the eleventh of
June : (the harvests in Italy are much
earlier than with us). "The season of
reapers, and their custom with rustic
pomp." Theophylact mentions " Sceno-
pegia, quod celebrant in gratiarum actio-
nem propter convectas Fruges in Mense
Septembri. Tunc enim gratias agebant
Deo, convectis omnibus fructibus, &c." —
Theoph. in 7 cap. Joan. Vacuna, so
called, as it is said, a vacando, among the
ancients, was the name of the goddess to
whom rustics sacrificed at the conclusion
of harvest.
That men in all nations where
agriculture flourished should have ex-
Eressed their joy on this occasion
y some outward, ceremonies, has
its foundation in the nature of things.
Sowing is hope ; reaping, fruition of the
expected good. To the husbandman,
whom the fear of wet, blights, &c., had
harrassed with great anxiety, the comple-
tion of his wishes could not fail of impart-
ing an enviable feeling of delight.
Festivity is but the reflex of inward joy,
and it could hardly fail of being produced
on this occasion, which is a temporary
suspension of every care. The respect
shown to servants at this season seems to
have sprung from a grateful sense of their
good services. Every thing depends at
this juncture on their labour and dispatch.
In Carew's " Survey of Cornwall," p. 20,
verso, " an ill kerned or saved harvest"
occurs. We do not recognise among more
modern European societies any analogue
to the Roman Fornacalia or rites to the
goddess Fornax for the happy taking of
the corn, which concluded, with the har-
vest itself and other early local institu-
tions, with a period of licence, known as
Stultorum Ferice. The Fornacalia, tra-
ditionally established by Numa, was held
on the 18th of February.
Harvest in Scotland.— Moresin
tells us that Popery, in imitation of this,
brings home her chaplets of corn, which
she suspends on poles, that offerings are
made on the altars of her tutelar gods,
while thanks are returned for the collected
stores, and prayers are made for future
ease and rest. Images too of straw or
stubble, he adds, are wont to be carried
about on this occasion ; and that in Eng-
land he himself saw the rustics bringing
home in a cart a figure made of corn,
round which men and women were sing-
ing promiscuously, preceded by a drum or
piper. Papatus, p. 173, v. Tacona. John-
son tells us,in his "Tour to the Hebrides "
that he saw the harvest of a small field
in one of the Western Islands. The strokes
of the sickle were timed by the modula-
tion of the harvest song, in which all their
voices were united. They accompany, in
the Highlands, every action which can be
done in equal time with an appropriate
strain, which has, they say, not much
meaning, but its effects are regularity and
cheerfulness. The ancient proceleusmatic
song, by which the rowers of gallies were
animated, may be supposed to have been
of this kind. There is now an oar song
used by Hebridians. In the " Statistical
Account of Scotland," it is said, " There
.is one family on the Cupar-Grange Estate,
which has been there a century. The for-
mer tenant in that family kept a piper to
play to his shearers all the time of harvest,
and gave him his harvest-fee. The slow-
est shearer had always the drone behind
him. In Henry IV. 's time, the French
peasants were accustomed to regale after
the getting in of the harvest, on what was
called a harvest Gosling. Armstrong says :
" Their harvests are generally gathered
by the middle of June : and, as the corn
ripens, a number of boys and girls station
themselves at the edges of the fields, and
on the tops of the fence walls, to fright
away the small birds with their shouts and
cries. This puts one in mind of Virgil's
precept in the first book of his Georgicks,
' Et sonitu terrebis aves'
and was a custom, I doubt not, among the
Roman farmers, from whom the ancient
Minorquins learned it. They also use,
for the same purpose, a split reed ; which
makes a horrid rattling, as they shake it
with their hands. Hist, of Minorca, 177.
A personal friend of the writer saw a
farmer near Edinburgh, about ten years
ago, personally superintending the in-
ning process, assisted by his daughter ;
and he was a man of large fortune.
Harvest Doll. — An old woman,
AND POPULAR CUSTOMS.
307
who in a case of this nature is respectable
authority, at a village in Northumberland,
informed Mr. Brand, that in the first half
of the 18th century, they used every where
to dress up something similar to the
figure above described, at the end of har-
vest, which was caled a Harvest Doll or
Kern Baby. This northern word is plainly
a corruption of corn baby or image, as
as the Kern Supper or Corn Supper.
Comp. Harvest.
Harvest Home. — In Tusser's
" Husbandry," 1580, under August, are
the following lines alluding to this festi-
vity :
" In harvest time, harvest folke, serv-
ants and all.
Should make, alltogither, good cheere
in the hall,
And fill out the black bol of bleith to
their song.
And let them be merie al harvest time
long.
Once ended thy harvest, let none be
begilde.
Please such as did please thee, man,
woman, and child.
Thus doing, with alway suche helpe as
they can,
Thou winnist the praise of the labour-
ing man."
On which is this note in Hilman : " This,
the poor labourer thinks, crowns all, a
good supper must be provided, and every
one that did any thing towards the inning
must now have some reward, as ribbons,
laces, rows of pins to boys and girls, if
never so small, for their encouragement ;
and, to be sure, plumb-pudding. The men
must now have some better than best
drink, which^ with a little tobacco and
their screaming for their largesses, their
business will soon be done." Tusser Bedi-
vivus, 1710, ed. 1749, 104. In another
part of Tusser's work under " The Plough-
man's Feast Days," are these lines :
" For all this good feasting, yet art
thou not loose.
Til ploughman thou givest his harvest
home goose ;
Though goose go in stubble, I passe not
for that.
Let goose have a goose, be she lean, be
she fat." '
On which Hilman remarks: "The goose
is forfeited, if they overthrow during har-
vest." In his " Travels," in England and
■elsewhere, temp. Elizabeth, speaking of
Windsor, Hentzner says, " As we were re-
turning to our inn we happened to meet
some country people celebrating their har-
vest home ; their last load of corn they
■crown with flowers, having besides an im-
age richly dressed, by which perhaps they
would signify Ceres : this they keep mov-
ing about, while men and women, men and
maid-servants, riding through the streets
in the cart, shout as loud as they can till
they arrive at the barn." In Cornwall,
it should seem, they have " Harvest Din-
ners " ; and these, too, not given immedi-
ately at the end of the harvest. "The
harvest dinners," says Carew, "are held
by every wealthy man, or, as we term it,
every good liver, between Michaelmas and
Candlemas, whereto he inviteth his next
neighbours and kindred. And, though it
beare only the name of a dinner, yet the
ghests take their supper also with them,
and consume a great part of the night
after in Christmas rule. Neither doth
the good cheere wholly expire (though it
somewhat decrease) but with the end of
the weeke." Survey/, 1602, 68. Steven-
son thus glances at the customs of harvest
home. "The furmenty pot welcomes
home the harvest cart, and the garland of
flowers crowns the captain of the reapers ;
the battle of the field is now stoutly
fought. The pipe and the tabor are now
busily set a-work, and the lad and the
lass will have no lead on their heels. O,
'tis the merry time wherein honest neigh-
bours make good cheer and God is glorified
in his blessings on the earth." Twelve
Moneths, 1661, p. 37 (August).
" Hoacky is brought
Home with hallowin,
Boys with Plumb-cake,
The cart following.
Poor Hohin for 1676. A newspaper for
1773 says : " A few days ago a melancholy
accident happened near Worcester at a
harvest home. As near thirty persons
were coming from the field in a waggon,
it overturned, whereby great part of the
company had one or other of their limbs
broken, or were dangerously bruised, and
one young woman was killed on the spot."
Thomson, in his " Seasons," (Autumn),
has left us a beautiful description of this
annual festivity of harvest home. Other
terms for it are the Mdl, Kern, or
Ghern Supper, and the Inijathering or
Inning. Cuthbert Bede, in Notes and
Queries, October 12, 1875, gives the follow-
ing account of a Rutland custom: — "On
Wednesday evening, Sep. 18, 1875, I was
at a farm-house in the county of Rutland,
and saw " the last load " brought in. As
marking the conclusion of harvest, and,
as they termed it, "harvest home," the
load (of beans) was decorated with green
boughs; and on the top of the load were
several children, who were lustily cheering
as the waggon came lumbering along the
road. It was eight o'clock, and a resplen-
dent harvest-moon was just rising over the
trees that girdled the old church hard by
3o8
NATIONAL FAITHS
the farmer's stackyard. A company of
us stood at his gate to watch the scene.
Near to us, but concealed by the hedge,
were the female and other servants, ready
prepared with buckets of water and pitch-
ers, and also with baskets of apples. As
the last load passed us, with its drivers
and occupants shouting " Harvest home !"
and cheering, the liers-in-wait behind the
hedge suddenly rose up to view and pelted
the waggon-load with a shower of apples,
and also dashed pitchers full of water over
men, horses, children and beans. This had
to be done quickly, while the waggon was
moving by ; so they who ran the ga,untlet
were not much damaged, and the children
on top of the load got more apples than
water, and were proportionately thank-
ful and applausive. But the waggon had
to go to the bean-stack in the well-filled
stack-yard, whither it was followed by
those who had already received it with the
salute of apples and water, and where also
all the labourers on the farm were waiting
for it. A liberal supply of buckets of
water was there at hand for the reception
of the last load and its attendants ; and
we followed to see the fun. As the waggon
drew up at the appointed spot, and the
ladder was reared against its side to as-
sist the children from the top of the load,
the signal was given for a species of free
fight with buckets and pails of water. The
children evidently did not relish their
douche bath, and were helped down from
the top of the bean-load, sobbing bitterly,
and bewailing their soaked condition.
Friend and foe seemed to be treated with
equal impartiality, and the water was
scooped out of the buckets and dashed in-
discriminately over male and female. A
reverend gentleman, who was making off
round the stack, was not recognized (let
us hope !) in the semi-darkness, and, fall-
ing between two fires, received a ducking.
I had just left him, in order to follow the
sobbing children and administer to them
pecuniary comfort ; so I escaped with dry
clothes, being, I think, the only one on
the spot who did so."
Harvest Home Song^. — Form-
erly, it should seem, there was a harvest
home song. Kennett tells us : " Homines
de Hedyngton ad curiam Domini singulis
annis inter festum S. Michaelis et festum
S. Martini venient cum toto et pleno
Dyteno, sicut hactenus consueverunt."
This, he adds, is singing harvest home.
Gloss, to Paroch. Antiq. v. Dytenum.
Mr. Brand notes : " I have often observed
at Newcastle-upon-Tyne (and I suppose it
is the same in other sea-port towns) that
the sailors, in heaving their anchors, made
use of a similar kind of song. In plough-
ing with oxen in Devonshire, I observed
a song of the same kind."
Harvest Lord and Lady.— The
two principal reapers are known in the
eastern counties as the Harvest Lord and
Lady. The former, says Forby, used to-
be addressed as " My Lord." He directs
the operations of his companions. There
is no other dignity attached to the rank,
unless it be the first and second place re-
spectively at the harvest home. In th&
Penny Magazine for November, 1835, is a
representation of the Hop Queen, who
appears to be the same as the harvest lady
above mentioned. Possibly she, with a
male associate. Lord or King, presided
over the festivities at the conclusion of
the work. Oomp. Harvest Queen below.
Harvest Queen. — Hutchinson,
speaking of the parish of Easington, in
Durham, observes, " In this part of the
country are retained some ancient customs
evidently derived from the Romans, par-
ticularly that of dressing up a figure of
Ceres, during harvest, which is placed in
the field while the reapers are labouring,
and brought home on the last evening of
reaping, with musiok and great acclama-
tion. After this a feast is made, called
the mell-supper, from the ancient sacrifice
of mingling the new meal." Hist, of
Durham, ii., 583. " I have seen," he else-
where says, ' ' in some places an image
apparelled in great finery, crowned with
flowers, a sheaf of corn placed under her
arm, and a scycle in her hand, carried out
of the village in the morning of the con-
clusive reaping day, with musick and
much clamour of the reapers, into th&
field, where it stands fixed on a pole all
day, and when the reaping is done, is-
brought home in like manner. This they
call the Harvest Queen, and it represents
the Roman Ceres." Hist, of North., ii.,
17. Clarke in his "Travels," incident-
ally observes : "At the Hawkie (at Cam-
bridge), as it is called, I have seen a clown
dressed in woman's clothes, having his face
painted, his head decorated with ears of
corn, and bearing about him other sym-
bols of Ceres, carried in a waggon, with
great pomp and loud shouts, through the
streets, the horses being covered with
white sheets ; and when I enquired the
meaning of the ceremony, was answered
by the people that they were drawing the
Harvest Queen."
Hawkie. — The name of a place at
Cambridge, formerly dedicated to the
holding of the fair, and apparently a cor-
ruption of the Breton Hourquie, Latin
Furcia. See Hazlitt's Coins of Europe,
1893, p. 134; and see above.
Head. — Gaule mentions as a notion
current in his day (in which he by no
means concurred :"That a great head is an
omen, or a sign of a sluggish fool " — this
reminds one of the old saying, " Great
AND POPULAR CUSTOMS.
309
head and little wit")— "A little head of
a subtile knave. A middle head, of a
liberal wit. A round head, of a senselesse
irrational fellow. A sharp head, of an
impudent sot," &c. Our author's re-
marks, or rather citation of the remarks,
upon round heads above, seem not to have
been over-well timed, for this book was
printed in 1652, and is dedicated to Crom-
well. Mag-Astromancer posed, p. 183.
Head-Ache. — John London, writing
to Cromwell, about 1536, mentions a re-
cipe for the head-ache, which was supposed
at that time to have great virtue. He
writes : "In the body of the Churche at
Tellisford Cross (or Crutched) Friars,
Somersetshire, wasse an image at an aw-
ters end callid Mayden Cutbrogh, and
vnder her feete wasse a trowgh of wodde
descending vnder the awter wich wasse
hollow. Thyder resortyd such as wer
trobely with the hedde ache, or hadde any
slottiche wydowes lockes, viz. here growen
to gether in a tufte. Ther must they putt
in to the trowgh a pecke of oots, and
when they wer oons slydyd vndre the aw-
ter, the Crosse Fryers schuld behynd the
awter pryvily stele them owt, and the sykk
person must geve to the Fryer a peny for a
pynte of these Mayden Cutbrogh owts,
and then ther beds schuld ak no more till
the next tyme."
Head-Penny.— A payment in for-
mer times to a parson for burying a poor
parishioner or otherwise ; but it was the
old silver coin. The money was also ap-
plicable to the purchase of bread and wine.
Oomp. Easter Offering.
Heads and Points. — A child's
game, played with pins. It seems to have
been popular in Scotland in 1724. Cham-
bers, Dom. Annals, iii., 491.
Heads or Tails. — This is the
modern game of toss, and corresponds to
the Capita aut Navia of the Romans. It
was known, it appears, in Edward II. 's
time, and formed a favourite diversion of
that prince, who won and lost money at
it, as is to be collected from entries among
liis privy purse expenses: "Item paid
to the King himself to play at Cross and
Pile by the hands of Richard de Mere-
worth, the receiver of the Treasury, 12
pence. Item paid there to Henry, the
King's barber, for money which he lent to
the King to play at cross and pile. . . 5s.
Item paid there to Peres Barnard Usher
of the King's Chamber money which he
lent to the King, and which he lost at
cross and pile to monsieur Robert Watte-
wylle. . . eightpence." In the preface
to Plantagruel's Prognostication (about
1645) it is called Cross or Pile.
Healths. — The Greeks and Romans
used at their meals to make libations,
pour out, and even drink wine, in honour
of the gods. The classical writings abound
with proofs of this. The Greeks had the
practice of toasting the nine Muses as
Three times Three, of which the origin
and antiquity may not be generally
known, and wjfiich is yet followed both in
England and abroad.
The Greek and Roman writers have also
transmitted to us accounts of the grace-
ful custom of drinking to the health of our
benefactors and of our acquaintances :
"Pro te, fortissime, vota
Publioa suscipimus : Bacchi tibi sumi-
mus haustus."
It appears that the men of gallantry
among the Romans used to take off as
many glasses to their respective mistresses
as there were letters in the name of each.
Thus Martial :
" Six cups to Nsevia's health go quickly
round,
And be with seven the fair Justina's
crown'd."
How exceedingly similar to our modern
custom of saying to each of the company
in turn ," Give us a lady to toast," is the
following :
" Da puere ab summo, age tu interibi
ab infimo da suavium."
Plauti Asinaria, v. 2. In the "Maner of
the tryumphes at Caleys & Bullen," 1532,
Henry VIll. and the French king are de-
scribed as drinking to each other: "And
than they dyd lyght of theyr horses &
drauke echo to other /the frenshe kyng
dranke fyrst to our kynge/ & whan they
had dronke/ they embraced eche other
agayn with great loue/" Francis I. drank
before his guest in this case, perhaps, in
order to prove that there was no foul play.
Pasquier, in his " Recherches," p. 501,
mentions that Mary, Queen of Scots, pre-
viously to her execution, drank to all her
attendants, desiring them to pledge her.
See what the same author has said in p.
785 of his work concerning this custom.
In Decker's Lanthoriie and Candle-light,
1608, sign. H 2, we have: "The third
man squires her to a play, which being
ended, and the wine offered and taken
(for she's no Recusant, to refuse anything)
him she leanes too ; and being set vpon by
a fourth, him she answers at his own
weapon, sups with him, and drincks Vpsie
Freeze. . . ." In the second part of
Dekker's "Honest Whore," 1630, signat.
1 verso, is the following: "Will you fall
on your maribones and pledge this health,
'tis to my mistris?" So in Marmion's
" Antiquary," act ii. :
3IO
NATIONAL FAITHS
" Drank to your health whole nights in
Hippocrase,
TJpon my knees, with more religion
Than e'er I said my prayers, which
Heaven forgive me."
Pledging is again mentioned in act iv. :
"To our noble Duke's health, I can drink
no lesse, not a drop lesse ; and you his
servants will pledge me, I am sure."
Braithwaite says: "These cups proceed
either in order or out of order. In order,
when no person transgresseth or drinkes
out of course, but the cup goes round ac-
cording to their manner of sitting : and
this we call an health cup, because in our
wishing or coniirming of any one's tealth,
bare-headed and standing, it is performed
by all the company. It is drunke without
order, when the course or method of order
is not observed, and that the cup passeth
on whomsoever we shall appoint. "Again :
" Some joyne two cups one upon another
and drinke them together." Laws of
Drinldng, 1617, p. 9. It seems to have
been formerly usual for a man in company,
not contented with taking what he chooses,
to bind another to drink the same quan-
tity that he does. In the following pas-
sage one proposes a health which another
pledges to honour by drinking to it an
equal quantity with him that proposed
it :
" Oh, how they'll wind men in, do what
they can,
By drinking healths, first unto such a
man.
Then unto such a woman. Then they'll
send
An health to each man's mistresse or his
friend ;
Then to their kindreds or their parents
deare.
They needs must have the other jug of
beere.
Then to their captains and commanders
stout.
Who for to pledge they think none shall
stand out.
Last to the King and Queen, they'll
have a cruse,
Whom for to pledge they think none
dare refuse."
Ward of Ipswich, in his Woe to Dnvnli-
ards, 1622, strenuously, but vainly ex-
horted his countrymen to abandon "that
foolish and vicious custome, as Ambrose
and Basil call it, of drinking healths, and
making that a sacrifice to God for the
health of others, which is rather a sacri-
fice to the Devill, and a bane of their
owne." It appears from the same writer,
that it was a custom to drink healths at
that time upon their bare knees. The
author is speaking of pot-wits and spirits
of the buttery, "who never bared their
knees to drink healthes, nor ever needed
to whet thir wits with wine, or arme their
courage with pot-harnesse." In Braith-
waite's " Times Ourtaine drawne," 1621,
is the subsequent passage :
" I was conjured by my kissing friend
To pledge him but an health, and then
depart.
Which if I did I'de ever have his heart.
I gave assent ; the health five senses
were,
(Though scarce one sense did 'twixt us
both appeare)
Which as he drunk I pledg'd ; both
pledg'd and drunk.
Seeing him now full charg'd, behinde I
shrunke," &o.
In Marmion's " Antiquary," 1641, act iv.,.
is the following passage : Why they are
as jovial as twenty beggars, drink their
whole cups, sixe glasses at a health."
Deuce's MS8. Notes say: "It was the
custom in Beaumont and Fletcher's time,
for the young gallants to stab themselves
in the arms or elsewhere, in order to drink
the healths of their mistresses, or to write
their names in their own blood." So, in
a song to a Scotish tune, the following
lines occur :
" I stab'd mine arm to drink her healthy
The more the fool I, the more the fool
I," &c.
And
" I will no more her servant be
The wiser I, the wiser I,
Nor pledge her health upon my
knee," &c.
At Christmas, 1623, the gentlemen of the
Middle Temple, according to one of the-
Harleian MSS., quoted in the " Life of
Sir Simonds D'Ewes," drank a health to-
Princess Elizabeth who, with her husband
the King of Bohemia, was then in great
straits, and stood up, one after the other,,
their cup in one hand, and their sword in
the other, and pledged her, swearing to>
die in her service, which is said to have-
greatly offended James I. Herrick writes :
"Remember us in cups full crown'd.
And let our Citie-health go round,
Quite through the young maids and the-
men.
To the ninth number, if not tenne;
Untill the fired chestnuts leape
For Joy to see the Fruits ye reape,
From the plumpe Challice and the Cup
That tempts till it be tossed up."
Eesperides, 1648, pp. 146, 87. The fol-
lowing is a curious epigram of Owen ore
this subject :
"Quo tibi potarum plus est in ventre-
Salutum,
Hoc minus epotis, hisce Salutis habes.
Una salus sanis, nullam polare Salutem,
Non est in pota vera Salute salus."
Part I. lib. ii. Ep. 42.
AND POPULAR CUSTOMS.
,^ii
561. Health.
" Even from my heart much health I
wish,
No health I'll wash with drink,
Health wish'd, not wash'd, in words,
not wine.
To be the best 1 think."
Witts Mecreat., 1667. Evelyn, speaking
of taverns, says, " Your L. will not be-
lieve me that the ladies of greatest quality
suffer themselves to be treated in one of
these taverns, but you will be more as-
tonisht when I assure you that they
drink their crowned cups roundly, strain
healths through their smocks, dauuce after
the fiddle, kiss freely, and term it an hon-
ourable treat. There is a sort of perfect
debauchees, who stile themselves Hectors,
that in their mad and unheard of revels,
pierce their veins to quaff their own blood,
which some of them have drank to that
excess, that they died of intemperance. . .
I don't remember, my Lord, ever to have
known (or very rarely), a health drank in
Prance, no, not the King's; and if we
say o votre Sante, Monsieur, it neither
expects pledge or ceremony. 'Tis here so
the custome to drink to every one at the
table, that by the time a gentleman has
done his duty to the whole company, he
is ready to fall asleep, whereas with us,
we salute the whole table with a single
glass onely. Character of England,
1659, pp. 34-6-7. In his Diary, June 19,
1663, Pepys observes: "To the Rhenish
wine-house, where Mr. Moore showed us
the French manner, when a health is
drunk, to bow to him that drunk to you,
and then apply yourself to him, whose
lady's health is drunk, and then to the
person that you drink to, which I never
Knew before ; but it seems it is now the
fashion." In 1666, at the Bear Garden,
on a thanks-giving day, the Diarist drank
Mercer's health with his hat off. But in
1668, at Sir George Carteret's at Cran-
bourne, the party drank to the Duke of
York's health on their knees in turn, the
King included. Pepys, 23rd Sept. 1668.
M. Jorevin, who was here in Charles
II. 's time, speaking of Worcester and the
Stag Inn there, observes: "According to
the custom of the country, the landladies
sup with strangers and passengers, and if
they have daughters, they are also of the
company, to entertain the guests at table
with pleasant conceits, where they drink
as much as the men. But what is to me
the most disgusting in all this is, that
when one drinks the health of any person
in company, the custom of the country
does not permit you to drink more than
half the cup, which is filled up, and pre-
sented to him or her whose health you
have drank." Antiq. liepert, 1808, iv..
563. In "Folly in Print," 1067, in a
catch made before the King's coming to
Worcester with the Scotish army, is some-
thing to the purpose :
" Each man upon his back
Shall swallow his sack.
This health will endure no shrink-
ing ;
The rest shall dance round
Him that lyes on the ground ;
Fore me this is excellent drinking."
Misson has some curious remarks on the
manner of drinking healths in England
in his time. An author who wrote at
about the same period, alludes to a cus-
tom at the Old Crown Inn, at Ware, by
which every one coming to see the great
bed there preserved, was expected to
drink " a small can of beer," and to re-
peat some health, but the gentleman un-
luckily forgot what this was. A Journey
from London to Scarborough, 1734, p. 4.
Healths in Scotland. — Ramsay
mentions as in use among the Scots, ' ' Hy
jinks," " a drunken game, or new project
to drink and be rich ; thus, the quaff or
cup is filled to the brim, then one of the
company takes a pair of dice, and after
crying Hy-jinks, he throws them out :
the number he casts up points out the
person must drink, he who threw, begin-
ning at himself number one, and so round
till the number of the persons agree with
that of the dice, (which may fall upon him-
self if the number be within twelve) ; then
he sets the dice to him, or bids him take
them : he on whom they fall is obliged to
drink, or pay a small forfeiture in money ;
then throws, and so on : but if he forgets
to cry Hy-jinks he pays a forfeiture into
the bank. Now he on whom it falls to
drink, if there be anything in bank worth
drawing, gets it all if he drinks. Then,
with a great deal of caution he empties
his cup, sweeps up the money, and orders
the cup to be filled again, and then
throws ; for, if he err in the articles, he
loses the privilege of drawing the money,
The articles are (1) drink. (2) draw. (3)
fill. (4) cry Hy-jinks. (5) Count just.
(6) Chuse your doublet man, viz. when two
equal numbers of the dice are thrown, the
person whom you chuse must pay a double
of the common forfeiture, and so must you
when the dice is in his hand. A rare pro-
ject this," adds honest Allan, " and no
bubble, I can assure you ; for a covetous
fellow may save money, and get himself
as drunk as he can desire in less than an
hour's time." The following passage is
curious: "Now to drink all out every
man : (Drinking and Carrowsing) which
is a fashion as little in use amongst us, as
y" terme itselfe is barbarous and strange ;
I meane, Ick bring you, is sure a foulo
312
NATIONAL FAITHS
thing of itselfe, and in our countrie so
coldly accepted yet, that we must not go
about to bring it in for a fashion. If a
man doe quaffe or carrouse unto you, you
may honestly say nay to pledge him, and
geveing him thankes, confesse your weak-
nesse, that you are not able to beare it :
or else to doe him a pleasure, you may for
curtesie sake taste it : and then set downe
the cup to them that will, and charge your-
selfe no further. And although this, Ick
bring you, as I have heard many learned
men say, hath beene an auncient custome
in Greece : and that the Grecians doe much
commend a good man of that time, Socra-
tes by name, for that hee sat out one
whole night long, drinking a Vie with an-
other good man, Aristophanes ; and yet
the next morning, iu the breake of the
daye, without any rest uppon his drink-
ing, made such a cunning geometrical in-
strument, that there was no maner of
faulte to be found in the same : bycause
the drinking of wine after this sorte in a
Vie, in such excesse and waste, is a
shrewde assault to trie the strength of
him that quaffes so lustily." Delia Casa's
Oalateo, 1576, transl. by Peterson, sign.
Q2.
" Healths and Toasts," says Lord
Cockburn, in his Memorials, were special
torments — oppressions which cannot now
be conceived. Every glass during dinner
required to be dedicated to the health of
some one. It was thought sottish and
rude to take wine without this, as if for-
sooth there was nobody present worth
drinking with. I was present about 1803,
when the late Duke of Buccleuch took a
glass of sherry by himself at the table of
Charles Hope, then Lord Advocate, and
this was noticed afterwards as a piece of
direct contempt." Cockburn refers to the
period, when he and Sir Walter Scott were
young men ; and he proceeds to describe
the ceremonious manner in which the
healths were proposed and drunk. The
master or the landlord, as the case might
be, was privileged to include several per-
sons in the same health. Among the
modern Germans offence is apt to be taken
if a stranger, invited to drink wine with
them, declines the compliment. It is a
method of qualifying the person for com-
panionship, a sort of credentials.
Heam. — Waller, in his Advice to a
Painter, 1681, has the following passage :
" barking bear-ward —
Whom pray'e dont forget to paint with's
Staff,
Just at this green bear's tail,
Watching (as carefull neat-herds do
their kine)
Lest he should eat her nauseous secun-
dine.
Then draw a haw-thorn bush, and let
him place ,,..,.
The Heam upon't, with faith, that the
next race
May females prove" —
with this explanation at p. 13 : — "This al-
ludes to a little piece of superstition which
the country people use, carefully attend-
ing their calving cows, lest they should eat
their after-burthen which they commonhr
throw upon a hawthorn bush, with stead-
fast belief they shall have a cow-calf the
next year after." Heam is explained to
mean "the same in beasts as the secun-
dine or skin that the young is wrapped
in." It is apparently akin to halm,
heaulme, and helm.
Hea.ving'. — " The counties of Shrop-
shire, Cheshire, and Lancashire, boast a
custom which they call heaving, and
perform with the following ceremonies, on
the Monday and Tuesday in the Easter
week. On the first day, a party of nien
go with a chair into every house to which
they can get admission, force every female
to be seated in their vehicle, and lift them
up three times, with loud huzzas. For
this they claim the reward of a chaste
salute, which those who are too coy to
submit to may get exempted from by a
fine of one shilling, and receive a written
testimony, which secures them from a re-
petition of the ceremony of that day. On
the Tuesday the women claim the same
privilege, and pursue their business in the
same manner, with this addition — ^that
they guard every avenue to the town, and
stop every passenger, pedestrian, eques-
trian, or vehicular." — Public Advertiser,
April 13, 1787. See also on this subject
" Gent. Mag." for 1783, p. 378 ; the same
for 1798j p. 325; and comp. Eoke-Tide
and Lifting.
Hedgehog'. — Philip de Thaun, in
his Anglo-Norman Bestiary, circa 1120,
has this odd fallacy: "Hear," says he,
' ' of the hedgehog, what we understand by
it. Physiologus says of it in his writings,
' It is made like a little pig, prickles in
its skin — in the time of wine-harvest it
mounts the tree, when the cluster of
grapes is ; it knows which is the ripest,
and knocks down the grapes : it is a very
bad neighbour to it (the tree) : then it
descends from the tree, spreads itself out
upon the grapes, then folds itself up upon
them, round like a ball ; when it is well
charged, and has stuck its prickles into
the grapes, thus by kind it carries its food
to its children." Wright's Popular
Treatises on Science, 1841, p. 103.
Helen's, St., or Eline's Day —
(May 2). "The 2nd of May, St. Helen's
Day," says Mr. Atkinson, 1868, "is
Rowan-tree (mountain-ash) day, or
AND POPULAR CUSTOMS.
313
Rowan-tree Witoh-day, and on that day,
•even yet with some, the method of pro-
ceeding is for some member of the
household or family to go the first thing
in the morning, with no thought of any
particular rowan-tree. From this tree
a sufficient supply of branches is
taken and (a different path home
laving been taken, by the strict ob-
servers, from that by which they went) on
reaching home twigs are stuck over every
-door of every house in the homestead, and
scrupulously left there, till they fall out
of themselves. A piece is also always
Tjorne about by many in their pockets or
purses, as a prophylactie against witching.
Not so very long since, either, the farmers
used to have whipstocks of rowan-tree
wood — rowan-tree gads they were called —
•and it was held that, thus supplied, they
were safe against having their draught
fixed, or their horses made restive by a
witch." In the " Plumpton Correspon-
■dence," under the date of 1489-90 circiter,
is a letter from Edward Plumpton, in
-which he says that he has made an ap-
E ointment to meet a person at Knares-
orough ' ' the Wednesday next after
Saynt Eline Day." This was also
•called the Invention of the Holy Cross,
in commemoration of ■ the discovery
of that sacred relic by the Em-
press Helena. A sufficiently ample ac-
count of this legend is given in "The Book
of Days." And the Holy Cross or Holy
Rood Day will be noticed elsewhere, the
Emperor Heraolius having also been the
fortunate finder of a portion of the cross,
and the founder of a festival in honour of
the incident on the 14th September. " Two
pieces off the holye orosse," occur in an
inventory of Reading Abbey in 1537, and
probably there was not a religious house
in the kingdom without a similar curios-
ity in its possession ; so that to assume all
"these relics genuine, we must also assume
the cross itself to have been of considerable
dimensions. In the Northumberland
Household Book mention occurs of Saint
Elyn Day as a day when certain servants
were to receive their yearly allowance for
Tiorse-meat ; but the editor supposes (X do
mot know why) that the reference is to dies
Helense regis, viz., May 21 ; and I see
that Nicolas, in the Chronology of His-
tory, makes only one saint of this name
fall in May, namely. Queen Helena, on the
■21st. See Castor and Pollux.
Hen and Chickens. — This is a
Devonshire legend. I cannot resist the
temptation of transcribing the account of
it I find in " Notes and Queries " : " The
-vicar of a certain Devonshire parish was a
■distinguished student of the black art,
■and possessed a large collection of mysteri-
ous books and MSS. During his absence
at church one of his servants entered his
study, and, finding a large volume open on
the desk, imprudently began to read it
aloud. He had scarcely read half a page,
when the sky became dark and a great
wind shook the house violently ; still he
read on, and in the midst of the storm the
doors flew open, and a black hen and
chickens came into the room. They wers
of the ordinary size, when they first ap-
peared, but gradually became larger
and larger, until the hen was of
the bigness of a good - sized ox. At
this point the Vicar (in the church)
suddenly closed his discourse, and dis-
missed his congregation, saying he was
wanted at home, and hoped he might ar-
rive there in time. When he entered the
chamber, the hen was already touching
the ceiling. But he threw down a bag of
rice, which stood ready in the corner ; and
whilst the hen and chickens were busily
picking up the grains, the vicar had time
to reverse the spell." The same writer
adds: "I believe a hen and chickens is
sometimes found on the bosses of early
church roofs : a sow and pigs certainly
are. A black sow and pigs haunt many
cross-roads in Devonshire."
Hens. —
" At Shroftide to shroving, go thresh
the fat hen.
If blindfold can kill her, then give it
thy men."
These lines from Tusser, in " Tusser
Redivivus" (by Daniel Hilman), 1710,
E. 80j are explained in a note: "The
en IS hung at a fellow's back, who
has also some horse-bells about him, the
rest of the fellows are blinded, and have
boughs in their hands, with which they
chase this fellow and his hen about some
large court or small enclosure. The fellow
with his hen and bells shifting as well as
he can, they follow the sound, and some-
times hit him and his hen ; other times,
if he can get behind one of them, they
thresh one another well favouredly ; but
the jest is, the maids are to blind the fel-
lows, which they do with their aprons, and
the cunning baggages will endear their
sweethearts with a peeping-hole, while the
others look out as sharp to hinder it.
After this the hen is boiled with bacon,
and store of pancakes and fritters are
made. In Baron's "Cyprian Academy,"
1648, p. 53, a clown is speaking. " By the
maskins I would give the best cow in my
yard to find out this raskall. And I would
thrash him as I did the henne last Shrove
Tuesday." Mr. Jones informed Mr.
Brand that, in Wales, such hens as did
not lay eggs before Shrove Tuesday were,
when he was a boy, destined to be threshed
on that day by a man with a flail, as being
314
NATIONAL FAITHS
no longer good for anything. If the man
hit the hen, and consequently killed her,
he got her for his pains.
Heme the Hunter.— Of this
legendary character, mentioned in the
Merry Wives of Windsor, and introduced
into Ainsworth's Windsor Castle, there
appear to be no authentic memorials. We
merely hear in a vague manner that he
was at some remote period a keeper in the
Forest. The story may be a graft from
one of the numerous Teutonic myths of
the same class.
Hiccius Doctius. — "A common
term among our modern sleight of hand
men. The origin of this is probably to be
found among the old Roman Catholics.
When the good people of this Island
were under their thraldom, their priests
were looked up to with the greatest
veneration, and their presence announced
in the assemblies with the terms hie est
doctus ! hie est dootus ! and this probably
is the origin of the modern corruption
Hiccius doctius. M.P." Note in ei. of
Brand, 1813.
Hide Fox a.nd All After.^Sup-
posed to be an old form and name of the
modern children's sport of Hide and seek,
Whoop and hide, &c. The idea of the fox
may correspond with the present amuse-
ment among young lads of fox and
hounds. Comp. All-Kid.
Higrh Wycombe. — The old cere-
mony of weighing the Mayor and Corpora-
tion on November 9 is still observed nere.
The origin of the custom has not been as-
certained. It is not mentioned by Lysons.
Hob. — Mr. Atkinson, in his "Cleve-
land Glossary, 1868," observes: "Prob-
ably, like the nisses of popular faith in
Denmark, there were many hobs, each
with a ' local ' habitation and a ' local '
name. Thus there is a Hob Hole at Runs-
wjck, a Hob Hole near Kempswithen, a
Hob's Cave at Mulgrave, Hobt'rush Rook
on the Farndale Moors, and so on."
Hobby-Horse.— The sport which Plot
describes as having been performed within
his memory at Abbot's or Paget's Brom-
ley, under the name of the Hobby-horse
dance, is nothing more than the common
rustic diversion, not disused till of late
years, in which a man, carrying the image
of a horse between his legs, and in his
hands holding a bow and arrow, plays the
horse. " The latter," says Douce, "pass-
ing through a hole in the bow, and stop-
ping on a shoulder, made a snapping noise
when drawn to and fro, keeping time with
music. With this man danced six others,
carrying on their shoulders as many rein-
deer heads, with the arms of the chief
families to whom the revenues of the town
belonged. They danced the heys and other
country dance. To the above hobby-horse-
dance there belonged a pot, which was-
kept by turns by the reeves of the town,
who provided cakes and ale to put into this.
pot ; all people who had any kindness for
the good intent of the institution ot the
sport giving pence a-piece for themselves
and families. Foreigners also that came-
to see it contributed; and the money,
after defraying the expense of the cakes
and ale, went to repair the church and
support the poor : which charges, adds.
Plot, are not now perhaps so cheerfully
borne." Tollett is induced to think the-
famous hobby horse to be the King of the-
May, thogh he now appear as a juggler
and a buffoon, from the crimson foot-cloth
fretted with gold, the golden bit, the-
purple bridle, with a golden tassel, and
studded with gold, the man's purple-
mantle with a golden border, which is lat-
ticed with purple, his golden crown, purpl*
cap, with a red feather and with a golden
knop. The foot-cloth, however^ was used
by the Fool. In Braithwaite's "Strap-
pado for the Divell," 1615, p. 30, we read :
" Erect our aged fortunes make them,
shine
(Not like the Foole in's foot-cloath but>
like Time
Adorn'd with true experiments," &o.
" Our hobby," Tollett adds, " is a spirited;
horse of pasteboard, in which the master
dances and displays tricks of legerdemain,
such as the threading of the needle, the-
mimicking of the whigh-hie, and the dag-
gers in the nose, &c., as Ben Jonson ac-
quaints us, and thereby explains the
swords in the man's cheeks. What is
stuck in the horse's mouth I apprehend to
be a ladle, ornamented with a ribbon. Its.
use was to receive the spectator's pecuni-
ary donations." " The colour of the hobby
horse is a reddish white, like the beautiful
blossom of the peach-tree. The man's coat
or doublet is the only one upon the win-
dow that has buttons upon it, and the-
right side of it is yellow, and the left red."
In a tract of 1601, speaking of Weston the-
Jesuit, the writer says : " He lifted up his^
countenance, as if a new spirit had been
put into him, and tooke upon him to con-
troll, and finde fault with this and that:
(as the comming into the hall of the hobby-
horse in Christmas : ) affirming that he-
would no longer tolerate these and those-
so grosse abuses, but would have them re-
formed." There is a passage in Kemp's
" Nine Dales Wonder," 1600 : " On Mun-
day morning, very early, I rid the 3 myles
that I daunst the Satterday before ; where-
alighting, my taberer struck up, and
lightly I tript forward, but I had the
heauiest way that euer mad Morrioe-dan-
cer trod ; yet
AND POPULAR CUSTOMS.
315-
AVith hey and ho, through thioke and
thin,
The Hobby-horse quite forgotten,
I followed, as I did begin,
Although the way were rotten."
See Mr. Hunter's "New Illustrations of
Shakespear," vol. ii. p. 248. Shakespear,
in " Hamlet," acted in 1602, makes his
Anglo-Danish hero complain of the obli-
vion into which the hobby-horse had then
fallen. And in the ballad introduced into
Weellces's ^ " Ayres," 1608, there is the
same allusion : —
" Since Robin Hood, Maid Marian,
And Little John are gone — a ;
The hobby-horse was quite forgot.
When Kempe did daunce alone a."
This character is introduced into several
of the old comedies. In " Patient Gris-
sil," 1603, there is the following :
" Urc. No more of these jadish tricks:
here comes the hobby-horse.
Far. Oh, he would dance a morrice
rarely, if he were hung with bells.
Urc. He would jangle villainously."
And again :
" Gelas. — Dost thou know where
Are any wodden horses to be sould,
That neede noe spurre nor haye? He
aske this stranger.
Peed. H'st, master, what say to a hobby
horse P—"
Timon, a Play, i. 4. In "The Vow-
Breaker," 1636, by William Sampson, is
the following dialogue between Miles, the
Miller of Ruddington, and Ball, which
throws great light upon this now obsolete
character :
"Ball. But who shall play the hobby
horse ?_ Master Major?
" Miles. I hope I looke as like a hobby
horse as Master Major. I have not liv'd
to these yeares, but a man woo'd thinke
I should be old enough and wise enough to
plajf the hobby horse as well as ever a
Major on 'em all. Let the Major play the
hobby horse among his brethren, and he
will ; I hope our towne ladds cannot want
a hobby horse. Have I practic'd my
reines, my carree'res, my pranckers, my
ambles, my false trotts, my smooth ambles,
and Canterbury paces, and shall Master
Major put me besides the hobby horse?
Have I borrow'd the fore horse-bells, his
plumes, and braveries, nay, had his mane
new shorne and frizl'd and shall the Major
Eut me besides the hobby-horse ? Let him
obby-horse at home, and he will. Am I
not going to buy ribbons and toyes of
sweet Ursula for the Marian, and shall I
not play the hobby horse?
"Ball. What shall Joshua doe?
"Miles. Not know of it, by any meanes ;
hee'l keepe more stir with the hobby horse
then he did with the pipers at Tedbury
Bull-running : provide thou for the
Dragon, and leave me for a hobby horse. -
"Ball. Feare not, I'le be a fiery Dra-
gon."
And afterwards, when Boote askes him :
" Miles, the Miller of Ruddington,
gentleman and souldier, what make youi
here?
"Miles. Alas, Sir, to borrow a few rib-
bandes, bracelets, eare-rings, wyertyers,
and silke girdles and hand-kerchers for a
Morice, and a show before the Queene.
"Boote. Miles, you came to steale my"
Neece.
"Miles. Oh Lord! Sir, I came to fur-
nish the hobby horse.
"Boote. Get into your hobby horse,
gallop, and be gon then, or I'le Moris-
dance you — Mistris, waite you on me.
Exit.
"Ursula. Farewell, good hobby horse.
—Weehee. Exit."
We perhaps owe to the hobby horse not
only the familiar expression, "to ride a
hobby," that is to say, to indulge a crot-
chet, but " to ride the great horse," which/
is mentioned in a paper inserted by Gutch
in his " Collectanea Curiosa," 1781, in
apparent reference to Sir Balthazar Ger-
bier's project for a Royal Academy or
College of Honour, conceived by him in
the reign of James I. This great horse
was, so far as one can collect, the new
system or curriculum, which Gerbier was
then endeavouring to institute. In the
later literature of the seventeenth cen-
tury, if not in that of Shakespear's own
day, hobby-horse evidently stands very
often for a children's horse, the toy which
has been elaborated by modern art into'
a rocking-horse. Thus, in " Musarum De-
licise," 1656 :
" Another sware, that I no more did
ride.
Then children, that a hobby-horse be-
stride."
But Bayes's Troop in the Duke of Buck-
ingham's Behearsal is said by Douce to-
afford a fair idea of the hobby horse in the-
Morris. Comp. Irish Hohhy.
Hobg:oblin. — As to this term, I find
it difficult to concur with Wedgwood (Diet.
in V.) ; I think a more rational solution of
the word to be a clownish spirit, or super-
natural Hob, who might be supposed to
partake of the awkwardness of the mortal
rustic.
Hock-Cart or Hockey-Cart—
That which brings the last corn and the-
children rejoicing with boughs in their
hands, with which the horses also are at-
tired. Herrick addressed to the poet-earl
of Westmoreland, author of "Otia Sacra, "^
1648, a copy of verses, in which ho pleas-
antly describes the usages of the harvest
3i6
NATIONAL FAITHS
home. He alludes to the crowning of the
hock-cart, and the other ceremonies ob-
served after the gathering-in of the crop.
Lord Westmoreland himself tells us :
" How the hock-cart with all it^ gear
Should be trick'd up, and what good
chear."
Hockeyi — This is a game played with
•a ball and sticks. Several persons may
•partake in the recreation, and the sport
consists in driving the ball in different
directions, each player being provided
with a stick, with which, by the exercise
of a good deal of agility and quickness of
eye, he may succeed in outstripping his
competitors, and bringing the ball to the
appointed goal. Hockey has, of late years,
rather increased in popularity ; like other
diversions, the interest fluctuates from
period to period.
Hockey Cake. — That distributed
to the people at Harvest-home.
Hocus-pocus or Hoax. — ^Vallan-
■cey, speaking of hocus pocus, derives it
from the Irish " Coic an omen, a mystery ;
and hais, the palm of the hand : whence is
formed Coiche-hais, legerdemain ; Persice
i>holco-haz : whence the vulgar English
hocus pocus." He is noticing the commu-
nication in former days between Ireland
and the East. Collect, xiii., 93. Ady,
speaking of common jugglers, that go up
and down to play their tricks in fairs and
markets, says : "I will speak of one man
more excelling in that craft than others,
that went about in King James his time,
and long since, who called himself the
Kings Majesties most excellent Hocus
Pocus, and so was he called, because that
at the playing of every trick, he used to
say 'Hocus pocus, tontus, talontus, vade
■celeriter jubeo,' a dark composure of
words, to blinde the eyes of the beholders."
■Candle in the Dark, 1659, p. 29. Arch-
bishop Tillotsou tells us that " in all prob-
ability those common jugling words of
Tiocus pocus are nothing else but a corrup-
tion of hoc est Corpus, by way of ridicu-
lous imitation of the priests of the Church
of Rome in their trick of Transubstantia-
tion," &c. Discourse on Transuhstantia-
tion. With due submission to his
Grace, this appears rather a fanciful
etymology. In 1634 was published a
tract entitled Hocus Pocus Junior,
the Anatomy of Legerdemain, which
passed through about ten impressions,
and is illustrated with wood-cuts of
the various tricks. Butler has these
lines :
"With a slight
Convey men's interest, and right.
Prom Stiles's pocket into Nokes's
As easily as hocus pocus."
Hodening: Busby, in his "Con-
cert-Room Anecdotes," gives an account
of this usage, which is merely another form
of the " Mari Llwyd " hereafter described.
Hogrnell or Hogling: Money.—
See Moke-Tide.
Hoisting^. — ^A process to which sol-
diers were subjected on returning to bar-
racks for the first time after being mar-
ried.
Hoke-Tide or Hoc-Tide. — This
festival was celebrated, according to an-
cient writers, on the Quindena Pasohse, by
which, Mr. Denne informs us, the second
Sunday after Easter cannot be meant,
but some day in the ensuing week : and
Matthew Paris and other writers have
expressly named Tuesday. There are
strong evidences remaining to shew that
more days were kept than one. As it is
observed in the Glossary" of Nares,
Hoke Day cannot be the anniversary or
any fixed event, as it is a movable feast,
varying with Easter-tide. Matthew Paris
(who is the oldest authority for the word),
has the following passages concerning Hoc-
tide. " Post diem Martis quse vulgariter
Hokedaie appellatur, factum est Parlia-
mentum Londini," p. 963. " Die vide-
licet Lunse quse ipsum diem prsecedit prox-
imo quem Hokedaie vulgariter appella-
mus," p. 834. " In quindena Paschse quse
vulgariter Hokedaie appellatur," p. 908.
On these passages Watts, in his Glossary,
observeSj ' ' adhuc in ea die solent mulieres
jocose vias Oppidorum funibus impedire,
et transeuntes ad se attrahere, utab eis
munusculum aliquod extorqueant, in pios
usus aliquos erogandum " ; and then refers
to Spelman. But there can be no doubt
that the term is derived from hoch-zeit,
the high tide, a festival, which in modern
German signifies marriage. I find that
Easter is called " Hye-tyde " in Robert
of Gloucester, vol. i. p. 156. Colonel Val-
lanoey communicated to Mr. Brand a curi-
ous paper in his own hand-writing, to the
following effect: "Hoc-Tide. In Erse
and Irish each or oac is rent, tribute. The
time of paying rents was twice in the year,
at La Samham, the day of Saman C2nd
Nov.) and La Oac, the day of Hock
(April). See La Saman, ' CfoUectanea,'
No. 12. " Hoguera (Spanish) el fuego
que se haze con hacina de lennos que le-
vanta llama ; y assi se enciende siempre
en lugar descubierto. Hazian hogueras
los antiguos para quemar los cuerpos de
los difuntos, y en ciertas fiestas que 11am-
avam lustres ; y en tiempo de peste se han
usado para purificar el aire. Por regoziio
se hazen hogueras en la fiesta de san Juan
Baptista, y otros Santos, y en las alegrias
por nacimientos de principes, y por otras
causas. El saltar por encima de las hogue-
ras se haze agora con simplicidad; pero
AND POPULAR CUSTOMS.
antiguamente tenia cierto genero de su-
persticion ; y tuvo origen de los Oaldeos,
segun escriven autores graves. Llevadme
cavalleraj y sea a la hoguera. Esto dixo
una hechizera, Uevandola a quemar. Acos-
tumbran en muchas partes Uevar a losque
han de justiciar por su pie : y pienso que
la costumbre de llevarlos en Castilla ca-
valleros es pia y llegada a razon ; porque
el que va a padeoer va debilitado, tem-
blando con todo su cuerpo : y con esta fa-
tiga puede ser, que no vaya tan atento, ni
los religiosos que le van confortando. Vltra
desto, como va levantado en alto, venle
todos, para exemplo, y para comisera-
cion." — Tesoro de la Lingua Castellana
por Don Seb. de Cobarruvias Orosco, fol.
Madr. 1611.
Blount, in his edition of Cowell's
Glossary, says, that Hoc Tuesday money
was a duty given to the landlord,
that his tenants and bondsmen might sol-
emnize that day on which the English mas-
tered the Danes, being the second Tuesday
after Easter week. Neither Alfred of
Beverley, Hardyng, nor the anonymous
writer of the Chronicle usually called Cax-
ton'Sj mentions the massacre. Higden
says it happened on St. Brice's night, fol.
244 b. Faoyan says it happened on St.
Brice's day, and began at Welwyn in Hert-
fordshire, p. 259. Grafton follows him in
the same words. Holinshod makes it to
have taken place on St. Brice's day in the
year 1012 ; and adds, that the place where
it began is uncertain, some saying at Wel-
wyn, and others at Howahil, in Stafford-
shire, 1st edit. fol. 242. Matthew of
Westminster gives more particulars of the
massacre than any other historian, and
makes it to have happened in 1012, but
says nothing of Hoctide in that place.
Stowe very briefly mentions the fact as
having happened on St. Brice's day, 1002.
Mr. Brand himself observed, that the
strongest testimony against the hypothe-
sis that the festival was instituted to com-
memorate the destruction of the Danes by
Ethelred in 1002, is that of Henry, Arch-
deacon of Huntingdon, who expressly says
that the massacre of the Danes happened
on the feast of St. Brice, which is well
known to be on the thirteenth of Novem-
ber. Other ancient authorities for the
mention of Hoctide are, 1. " Monast. An-
glic." vol. i., p. 104, "A die quse dicitur
Hokedai usque ad festum S. Miohaelis."
2. An instrument in Kennett's " Paroch.
Antiq." dated 1363, which speaks of a
period between Hoke Day and St. Mar-
tin's Day. 3. A Chartulary at Caen, cited
by Du Cange, p. 1150, in which a per-
iod between "Hocedei usque ad Au-
gustum " is mentioned. 4. An Inspexi-
mus in Madox's " Formulare," p. 225,
dated 42 Ed. III. in which mention is
made of "die Martis proximo post Quin-
317
denam Paschse qui vooatur Hokeday." In
' ' an indenture constituting John att
Hyde steward of the Priory of Poghley,"
among many other things granted him,
are two oxen for the larder on Hoke-day.
"Item ii. Boves pro lardario apud Hocco-
day." It is dated on the feast of the An-
nunciation, in the 49th of Edward the
Third.
By a proclamation of Henry IV. in
1409, this sport was to be permitted as
for that year on Hock-Monday and Tues-
day in the City of London and suburbs,
without hinderance or exception, within-
doors and without. Riley's Memorials,
1868, p. 571. There is preserved in the
fifth volume of Leland's "Collectanea,"
1770, p. 298^ a curious inhibition of John,
Bishop of 'Vt orcester, against the abuses or
the "^Hoc-days," dated 6th April, 1450.
The expression Hock, or Hoketyde, com-
prizes both days. Hoke-Monday was for
the women, and Hock Tuesday for the-
men. On both days the men and women,
alternately, with great merriment inter-
cepted the public roads with ropes, and
pulled passengers to them, from whom
they exacted money to be laid out in pious
uses. So that Hoketyde began on the
Monday immediately following the second
Sunday after Easter, in the same manner
as several feasts of the dedications of
churches, and other holidays, commenced
on the day or the vigil before, and was a
sort of preparation for, or introduction
to, the principal feast. In Coates's Ex-
tracts from the Accounts of St. Laurence's
parish, Reading, under 1499, 14 Hen. VII.
are the following entries : "It. rec. of Hok
money gaderyd of women, xxs." "It. rec.
of Hok money gadyeryd of men iiiis."' —
Sistory of Beading, p. 214. Among the
"Privy Purse Expenses of Henry VII."
many of which shew that prince's kindness
of heart and generosity of character, is
one to this point : "To Lendesay for the-
wyffs at Grenewiche upon Hockmonday,
3s. 4d."' The date is March 9, 1505-6.
It appears clearly, from these and other
extracts, that the women made their col-
lection on the Monday : and it is likewise-
shown that the women always collected
more than the men. Plot expressly men-
tions that in his time they had two Hoc-
days, viz., " The Monday for the women,"
which, says he, " is the more solemn, and
the Tuesday for the men, which is very in-
considerable." Blount, in his own "'Law
Dictionary," v. Hokeday, says he has seen
a lease, without date, reserving so much
rent payable " ad duos anni terminos, soil,
ad le Hokeday, et ad festum S. Mich." He
adds, that in the accounts of Magdalen
College, in Oxford, there is yearly an al-
lowance pro mulieribus hooantibus, in-
some manors of theirs in Hampshire,
where the men hoc the women on the Mon-
.318
NATIONAL FAITHS
day, and contra on Tuesday. In some
Ohurchwardens' Accounts, appertaining
"to the parochial affairs of Bletchingley, in
-Surrey, printed in the " Loseley MSS.,"
1836, occurs an item called Hognell money
— presumably connected with this occa-
sion. In the Churchwardens' Accounts of
>Cheddar, co. Somerset, under 1612 and
1631, are two entries or amounts received
■as hogling money, namely, £9 13s. 4d. and
£9 3s. 4d. I conclude this to be connected
with Hoc or Hoke Tide ; yet the amounts
collected are far in excess of what seems
to have been usual. Notes and Queries,
3rd Ser., iii., 423. The custom of men
and women heaving each othdt alter-
nately on Easter Monday and Easter
Tuesday in North AVales (mentioned by
Pennant) must have been derived from
ithis hocking each other on Hok-days, after
the keeping of the original days had been
rset aside. I find this, amongst other
sports, exhibited at Kenilworth Castle by
the Earl of Leicester, for the entertain-
ment of Queen Elizabeth, a.d. 1575, under
the superintendence of Captain Cox. "And
that there might be nothing wanting that
these parts could afford, hither came the
Coventre men, and acted the ancient play,
(long since used in that city, called Hocks-
Tuesday, setting forth the destruction of
the Danes in King Ethelred's time, with
which the Queen was so pleas'd, that she
gave them a brace of bucks, and five marks
in money, to bear the charges of a feast."
The play was an annual event here.
Plot says that one of the uses of the
money collected at Hoketyde was the re-
paration of the several parish churches
where it was gathered. This is confirmed
■by extracts from the Lambeth Book :
"1556—1657. Item, of Godman Run-
-dells wife, Godman Jacksons wife, and
God wife Tegg, for Hoxce money by them
received to the use of the Church, xijs."
"1518—1519. Item, of William Elyot
and John Chamberlayne, for Hoke money
gydered in the pareys, iijs. ixd."
' ' Item of the gaderyng of the Church-
wardens wyffes on Hoke Monday, viijs.
:iijd."
In "Peshall's History of the City of
Oxford," under St. Mary's parish, are the
following curious extracts from old re-
cords :
P. 67. "1510, sub tit. Recepts. Reed.
atte Hoctyde of the wyves gaderynge, xvs.
ijd. From 1522 to 3, sub tit. Rec. for the
-wyfes gatheryng at Hoctyde de claro,
xvis. xd."
P. 83. Parish of St. Peter in the East.
" 1662. About that time it was custom-
ary for a parish that wanted to raise
money to do any repairs towards the
• church to keep a Hocktyde, the benefit of
which was often very great : as, for in-
-.stance, this parish of St. Peter in the
East gained by the Hocktide and Whit-
suntide, anno 1664, the sum of £14.
" 1663. Hocktide brought in this year
£6.
"1667. £4 10s. gained by Hocktide."
Archceologia, vii., 252. In the Church-
wardens' Accounts of St. Mary at Hill,
London, under the year 1496, is the fol-
lowing article : ' ' Spent on the wyves that
gaderyd money on Hob Monday, lOd."
Ibid. 1518, there is an order for several
sums of money gathered on Hob Monday,
&c. to go towards the organs, but crossed
out with a pen afterwards. Ibid. 1497.
" Gatherd by the women on Hob Monday,
13s. 3d. By the men on the Tuesday, 5s."
There are many other entries to the same
effect. See Nichols' " Illust." 1797. In
Lysons' extracts from the Churchwardens'
and Chamberlain's Books at Kingston-
upon-Thames are the following concern-
ing Hocktide :
" 1 Hen. VIII. Reed, for the gaderyng
at Hocktyde, 14s.
2 Hen. VIII. Payd for mete and drink
at Hoc-tyde, 12d."
The last time that the celebration of Hock-
tyde appears is in 1578 :
"Reed, of the women upon Hoc Mon-
day, 5s. 2d."
Ibid. vol. ii. p. 145. Parish of Chelsea.
" Of the women that went a hocking, 13
April, 1607, 45s." There is a passage in
Wither's "Abuses stript and whipt," 1613,
which seems to imply that Hock-tide was
then still generally observed. It declined
soon after the Restoration, yet as late as
1667 there is a trace of it in Parish Books.
Holed or Pierced Stones. —
See Stones.
HoUing. — The Eve of the Epiphany
is so called at Brough in Westmoreland,
where there is an annual procession of an
ash-tree, lighted on the tops of its
branches, to which combustible matter has
been tied. This custom is in commemora-
tion of the star of the Wise Men of the
East. Halliwell's Diet., 1860, in v.
Holly. — " Mary," says Gascoigne, in
the Pleasures at Kenilworth, 1576, "there
are two kinds of holly, that is to say, he
holly and she holly. Nowe some will say
that the she holly hath no prickes, bjit
thereof I entermeddle not." Poems oy
Hazlitt, ii., 139. Prom a carol in praise
of the holly, temp. Hen. VI. in Harl. SiS.
5396, it should seem that holly was used
only to deck the inside of houses at Christ-
mas: while ivy was used not only as a
vintner's sign, but also among the ever-
greens at funerals.
Holly-Boy and Ivy-Girl, . — A
sport formerly practised in East Kent. A
writer in the Gentleman's Magazine for
1779 says : "Mr. Urban being on a visit on
AND FOFUI^AR CUSTOMS.
319
Tuesday last in a little obscure village in
this county, I found an odd kind of sport
going forward : the girls, from eighteen to
five or six years old, were assembled in a
"Crowd, and burning an uncouth effigy,
which they called an Holly-Boy, and which
it seems they had stolen from the boys,
who, in another part of the village were
assembled together, and burning what
they called an Ivy-Girl, which they had
stolen from the girls : all this ceremony
was accompanied with loud huzzas, noise,
and acclamations. What it all means I
■cannot tell, although I inquired of several
of the oldest people in the place, who
could only answer that it had always been
a sport at this season of the year." A
■correspondent of Mr. Brand described the
Ivy Girl to him somewhat differently,
namely, as a figure composed of some of
the best corn the field produces, and made,
as well as they can, into a human shape ;
"this is afterwards curiously dressed by the
■women, and adorned with paper trim-
mings, cut to resemble a cap, ruffles, hand-
kerchief, &c. of the finest lace. It is
brought home with the last load of corn
from the field upon the waggon, and they
suppose entitles them to a supper at the
expense of their employers. Naogeorgus
■or Kirchemair seems to allude to a simi-
lar practice in his Popish Kingdom, trans-
lated by Googe, 1570 :
" Now when at length the pleasant time
of Shrove-tide comes m place.
And cruell fasting dayes at hand, ap-
proch with solemne grace :
Then olde and yong are both as mad, as
ghestes of Bacchus feast,
And foure dayes long they tipple square,
and feede and never reast.
Downe goes the hogges in every place,
and puddings every wheare
Bo swarme : the dice are shakte and
tost, and cardes apace they teare :
In every house are showtes and cryes,
and mirth, and revell route,
And daintie tables spred, and all be set
with ghestes about :
With sundrie playes and Christmas
games, and feare and shame away.
The tongue is set at libertie, and hath
no kinde of stay.
All thinges are lawfull then and done,
no pleasure passed by.
That in their mindes they can deuise, as
if they then should die."
Purchas, speaking of the Peruvian super-
stitions, mentions an usage rather ana-
logous to the English one: "In the
■sixt moueth they offered a hun-
dred sheepe of all colours, and then
made a feast, bringing mayz from
the fields into the house, which they
yet vse. This feast is made, com-
ming from the farme to the house, saying
certaine songs, and praying that the mayz
may long continue. They put a quantitie
of the mayz (the best that groweth in
their farmes) in a thing which they
call Pirua, with certaine ceremonies
watching three nights. Then doe they
Eut it in the richest garment they
aue, and, being thus wrapped and
dressed, they worship this Pirua, hold-
ing it in great veneration, and saying. It
is the mother of the mayz of their inherit-
ances, and that by this meanes the mayz
augments and is preserued. In this mon-
eth they make a particular sacrifice, and
the witches demand of this Pirua if it
hath strength enough to continue vntill
the next yeere. And if it answeres no,
then they carrie this maiz to the farme
whence it was taken, to burne and make
another Pirua as before : and this foolish
vanitie still continueth." " Pilgrimes,"
vol. v., lib. ix., c. 12. He cites Acosta,
lib. vi. c. 3.
Holly Bussing:.— The "Newcastle
Express," quoted by "Notes and Queries,"
May 2, 1857, thus describes the local prac-
tice of holly bussing. " On Easter Tues-
day, the lads and lasses of the village and
vicinity (of Netherwitton, Northumber-
land) meet, and accompanied by our
worthy parish clerk, who plays an excel-
lent fiddle, ... proceed to the wood to
get holly, with which some decorate a stone
cross that stands in the village, while
others are ' bobbing around ' to ' Speed
the Plough ' or ' Birnie Bouzle.' Accord-
ingly, on Tuesday last, a merry party as-
sembled, and after going through the usual
routine, dancing was kept up on the green
till the shades of evening were closing on
them."
Holydays — Philip de Thaun, in his
" Livre des Creatures," circa a.d. 1121,
says, respecting the Latin term Ferios:
"Mais (JO truvum lisant en eel compot
Gerlant,
Que li bers Sainz Silvestre, qui de Rume
fud mestre,
Feries les apelat, e lur nuns tresturnat.
Pur 90 que cristiens ne cresisant paiens
De fole entenciun ne de male raisun."
Wright's Popular Treatises on Science,
1841, p. 28.
There is an order from the Bishop of
Worcester, given in April, 1450, to the
Almoner of Worcester Cathedral and
others, that all persons within the juris-
diction of the diocese should cease wood-
cutting and dishonest sports on the days
vulgarly called holy-days, under pain of
excommunication. Hooker says : "Holy-
days were set apart to be the landmarks to
distinguish times." In " Barten Holiday
to the Puritan in his Technogamia," in
"Witts Recreations," 1640, the writer
says :
320
NATIONAL I'AllJrL^
" 'Tis not my person, nor my play,
But my sirname, Holiday,
That does offend thee, thy complaints
Are not against me, but the Saints."
Holy Dust. — Among the Britons and
early Saxons the idea of sanctity was not
limited to those who had received canoni-
zation or to gods. Bede apprises us that
the dust of Oswald, King of Northumbria,
was preserved as a cure for sickness, and
narrates an anecdote of a countryman who
had travelled far to collect this precious
medicine, which he carried home, wrapped
up in a linen cloth. Barnes, Notes on
Ancient Britain, 1858, p. 22.
Holy Ha.nd> — A communication to
Notes and Queries (August 31, 1872), in-
timates the survival of the belief at Lan-
caster and the vicinity that the touch of
Father Arrowsmith's right hand was effi-
cacious in curing various complaints. It
will be better to append the account it-
self: — "At last week's meeting of the
Wigan Board of Guardians, a case was
brought forward relating to an extraor-
dinary superstition in Lancaster. The
assistant-overseer of Ashton-in-Makerfield
had sent to the Wigan workhouse a
woman who gave the name of Catherine
Collins, and who had been sitting all day
on a doorstep, and was wholly destitute.
She stated that she had come out of Sal-
ford Workhouse, on leave, to have the
holy hand applied to her paralysed side.
Mr. Clarke, one of the Guardians for Ash-
ton, stated to the Board that hundreds of
persons visited the township for similar
purposes. The holy hand is kept by the
Roman Catholic priest at Garswood, in
Ashton township, and is preserved with
great care in a white silk bag. Many won-
derful cures were said to have been
wrought by this saintly relic, which
is alleged to be the hand of Father
Arrowsmith, a priest who was put
to death for his religion at Lancaster.
When about to suffer he desired his spiri-
tual attendant to cut off his right hand,
which should then have the power to work
miraculous cures on those who had faith
to believe in its efficacy."
Holy Name of Jesus. — (August
7.) In the " Plumpton Correspondence"
occurs a letter to Sir Richard Plumpton
from John Pullen, under the supposed
date of 1499, in which the writer says :
" Sir, as hartylie as I can, I commaund
me unto you ; and within a box to my lady
... is the fest of Nomen Jesu with
Utas.". . . The Editor conjectures, and
doubtless properly, that what Pullen sent
to Lady Plumpton was the book or MS.
containing the service used on this parti-
cular day, with the octave or Utas. Of
this, however, Pynson printed at least two
editions, and one of these may have been
the book above mentioned. Hone, in his^
Every-Day Book, gives an account of the
anniversary.
Holy-Rood Day.— (Sept. 14). This-
festival, called also Holy Cross Day, was
instituted on account of the recovery of a
large piece of the Cross by the Emperor
Heraclius, after it had been taken away,
on the plundering of Jerusalem by Chos-
roes. King of Persia, about 615. Church-
wardens' Accounts, previous to the Re-
formation, are usually full of entries re-
lating to the Rood-loft. In the accounts^
of St. Mary at Hill, 5 Hen. VI. we have :
" Also for makynge of a peire endentors
betwene William Serle, carpenter, and us,
for the Rode lofte and the under clerks
chambre, ijs. viijd. Also refs. of certeyn
men for the Rod loft ; fyrst of Ric. Gos-
lyn, £10 ; also of Thomas Raynwall, £10 ;
also of Rook 26s. 7d." ; and eighteen
others. " Summa totalis £95 lis. 9d."
Sir H. Ellis remarks that the carpenters
on this occasion appear to have had what
in modern language is called "their
drinks" allowed them over and above
their wages. " Also the day after St.
Dunstan, the 19 day of May, two carpen-
ters with her nonsiens (nuncheons or lun-
cheons)." Other entries respecting the
Rood-loft occur in the above-cited ac-
counts :
" Also payd for a rolle and 2 gojons of
iron and a rope, xiiijd.
Also payd to 3 carpenters removing the
stallis of the quer, xxd.
Also payd for 6 peny nail and 5 peny
nail, xjd.
Also for crochats, and 3 iron pynnes
and a staple, xiijd.
Also for 5 yardis and a halfe of grene
Bokeram, iijs. iijd. ob.
Also for lengthyng of 2 cheynes and 6
zerdes of gret wyer, xiiijd.
Also payd for eleven dozen pavyng tyles,
iijs. iijd."
Ellis points out that, in Howes' edition
of Stow, 2 Edw. VI. 1547, we read : "The'
17 of Nov. was begun to be pulled down
the Roode in Paules Church, with Mary
and John, and all other images in the-
church, and then the like was done in all
the Churches in London, and so through-
out England, and texts of Scriptui-e were
written upon the walls of those churches
against images, &c." He adds: "Many
of our Rood-lofts, however, were not taken
down till late in the reign of Queen Eliza-
beth."
It appears to have been the custom
to go a nutting upon this day, from
the following passage in "Grim the Col-
lier of Croydon," 1662 :
AND POPULAR CUSTOMS.
321
' ' This day, they say, is called Holy-
rood Day,
And all the youth are now a nutting
gone."
Hazlitt's Dodsley, vii., 443.
Holy Saturday. — See Easter Eve,
Holy Thursday.-^Varioua rites
■appear to have been performed on Holy
Thursday at wells, in different parts of
"the kingdom : such as decorating them
with boughs of trees, garlands of tulips,
•and other flowers, placed in various fan-
•cied devices. In some places indeed it
was the custom, after prayers for the day
at the church, for the clergyman and sing-
ers even to pray and sing psalms at the
wells. At the village of Tissington, in the
■county of Derby, a place remarkable for
fine springs of water, it has been the cus-
^;om from time immemorial. Gents. Mag.,
Feb., 1794. This usage is still in force,
and was observed in 1903. I subjoin the
acount of it in the Daily Mail of May 22 :
" After service in the parish church the
■clergy led a procession round the wells,
which were attractively decorated with
flowers. The designs included representa-
tions of a lighthouse, castles, and St.
•George's encounter with the dragon. At
one the hymn, "Rock of Ages," was flor-
ally illustrated. Over each well was an
appropriate inscription. It is said that
the custom originated in 1615 as a form of
thanksgiving for a bounteous supply of
water during a season of exceptional
-drought." A writer in the " Gentleman's
Magazine" for March, 1794, says: "The
same custom was observed of late years, if
not at the present time, at Brewood and
fiilbrook, two places in the county of
Stafford." Plot tells us : " They have a
•custom in this county, which I observed
on Holy Thursday at Brewood and Bil-
brook, of adorning their wells with boughs
and flowers. This, it seems, they doe too
at all gospell-places, whether wells, trees,
or hills : whicn being now observed only
for decency and custom sake, is innocent
•enough. Heretofore, too, it was usual to
pay thie jespect to such wells as were emin-
ent for cureing distempers, on the Saint's
Day whose name the well bore, diverting
themselves with cakes and ale, and a little
musicke and dancing ; which, whilst with-
in these bounds, was also an innocent re-
creation. But whenever they began to
place sanctity in them, to bring alms and
offerings, or make vows at them, as the
antient Germans and Britons did, and the
Saxons and English were too much in-
rclined to, for which St. Edmund's Well,
without Saint Clements near Oxford, and
St. Laurence's at Peterborough, were fam-
ous heretofore: I doe not find but they
were forbid in those times, as well as now,
■this superstitious devotion being called
tt)ilJ>eop'5uns», which Somner rightly trans-
lates Well-worship, and was strictly
prohibited by our Anglican Councils as
long agoe as King Edgar ; and in the reign
of Canutus ; not long after again in a
Council at London under S. Anselm, Arch-
bishop of Canterbury, a.d. 1102, as it was
also particularly at these two wells near
Oxford and Peterborough, by Oliver Sut-
ton, Bishop of Lincoln." Staffordshire,
p. 318.
A writer in Notes and Queries (Mr.
A. P. AUsopp) says:— ''^ The belief
that rain-water, caught on Holy Thurs-
day and put into a bottle and corked
will keep good for any length of time is
not confined to Surrey, but is also preva-
lent in some parts of Worcestershire, e.g.,
in the parishes of Martley and Hindlip,
especially among the old women. The
daughter of one of our servants was
troubled with sore eyes whilst she was liv-
ing at Harrow some years ago, but by the
application of some rain-water, which
had been caught on Holy Thursday and
carefully preserved in a bottle by an old
friend in Buckinghamshire, the sore eyes
were cured. The water was quite fresh,
and as clear as crystal, although many
years had elapsed since it was first caught.
Aubrey, who wrote about 1670, says in
his "Ilemains of Gentilism and Juda-
ism" : " The fellows of New College have,
time out of mind, every Holy Thursday,
betwixt the hours of eight and nine, gonne
to the hospitall called Bart'lemews neer
Oxford, when they retire into the chapell,
and certaine prayers are read, and an an-
theme sung : from thence they goe to the
upper end of the grove adjoyning to the
chapell (the wgiy being beforehand strewed
with flowers by the poor people of the
hospitall), they place themsenres round
about the well there, where they warble
forth melodiously a song of three, four,
or five parts ; which being performed, they
refresh themselves with a morning's
draught there, and retire to Oxford before
sermon." Hearne notes in his JDiary,
Jan. 19, 1725: "They have a custom in
St. Aldgate's parish, Oxford, for people of
the parish to eat sugar sopps out of the
font in the church every holy Thursday,
and this is done in the morning." Mr.
Brand's servant B. Jelkes, who lived sev-
eral years at Evesham in Worcestershire,
informed him of an ancient custom in that
place for the master-gardeners to give
their workpeople a treat of baked peas,
both white and grey (and pork) every year
on Holy Thursday. Compare Rogation
Week.
Holy Water. — The ancient Greeks
were perfectly acquainted with the
use and supposed virtue of holy water.
St. John's Manners and Cnstoms of
■w
322
NATIONAL tFAITHS
Ancient Greece, 1842, i., 367. All the
Romish service books contain the Bene-
dictio Sails et Aquce. But the sanctifica-
tion of water for medical and sanitary
purposes was carried on to some consider-
able extent. The " Durham Ritual " con-
tains a benedictio for cases of sore eyes,
bodily infirmity, &c. There seems to have
been scarcely an article of use or consump-
tion, which was not brought within the
operation of holy water. Pennant commu-
nicated to Brand a MS. account of cus-
toms in North Wales, in which occurred
the following passage: "If there be a
Fynnon Vair, Well of our Lady^or other
Saint in the parish, the water that is used
for baptism in the font is fetched thence.
Old women are very fond of washing their
eyes with the water after baptism. It is
still a common article of popular belief in
North Wales, even among educated people
that the holy water used in baptism should
never be thrown away afterwards, but
should be employed to moisten some tree
or shrub, to whose growth it is held
to be propitious. The nurses and gossips
in the same part of the country also main-
tain that a child should cry at the baptis-
mal font, or it is a sign that it will not
live. They will even pinch it, rather than
the lucky omen should be wanting. Rose,
in a note to his translation of ' ' Amadis of
Gaul, 1803, mentions that in the romance
of " Petit Jean de Saintres," the king's
chamber is " sprinkled at night with holy
water as a protection against evil spirits."
In the "Life of Henrietta Maria," 1669,
p. 3, we read : " On the 25th of June, 1610,
she was carried with her brother to per-
form the Ceremony of casting Holy-water
on the corps of her dead father (Henry the
Fourth or France'), who was buried the
28th following." Comp. Orkneys.
Mungo Parkj in his " Travels," tells
us, "At Baniseribe — a Slatee having
seated himself upon a mat by the
threshold of his door, a young woman
(his intended bride) brought a little
water in a calabash, and kneeling
down before him, desired him to wash
his hands : when he had done this,
the girl, with a tear of joy sparkling in
her eye, drank the water ; this being con-
sidered as the greatest proof of her fidelity
and love."
Holy Wells and Fountains.—
The custom of giving names to wells and
fountains is of the most remote antiquity.
In giving particular names to inanimate
things it is obviously the principal inten-
tion to secure or distinguish the property
of them. A well was a most valuable
treasure in those dry and parched coun-
tries which composed the scene of the
Patriarchal History, and therefore we
find in one of the earliest of human writ-
ings, the Book of Genesis, that it was a fre-
quent subject of contention (Genesis, xxi.,
31, also xxvi.), and so it continued to be
down to modern days, and even in West-
ern Europe as frequently the sole source
of water supply to a village or district.
The association of a holy name with such
spots was actuated, no doubt, by a desire
to protect them from injury and pollution.
At Rome Fontinalia was a religious feast,
celebrated on the 13th of October, ia
honour of the nymphs of wells and foun-
tains. The ceremony consisted in throw-
ing nosegays into the fountains, and put-
ting crowns of flowers upon the wells. We
judge that the ancients discerned some
supernatural influence behind these gifts
of Nature. " Horace, in one of his odes,
made a solemn promise that he would
make a present of a very fine kid, some
sweet wine, and flowers, to a noble foun-
tain in his own Sabine villa. See Ovid's
" Fasti," lib. iii., 300 :
" — Fonti rex Numa mactat ovem."
Comp. Holy Thursday. In the Papal
times there was a custom in this country,
if a well had an awful situation, if its
waters were bright and clear, or if it was
considered as having a medicinal quality,
to dedicate it to some saint, by honouring
it with his name. We find that the super-
stitious adoration of fountains is forbid-
den so early as in the 16th of the canons
made in the reign of Edgar, a.d. 960 : as
also in the canons of St. Anselm made in
1102. There are interdictions of this
superstition in the laws of Canute, also
preserved in Wheloc's edition of Lam-
barde's " Archaionomia," 1644.
Fitzstephen, in his account of London in
the time of Henry II., writes : " There are
also about London, on the north of the
suburbs, choice fountains of water, sweet,
wholesome and clear, streaming forth
among the glistering pebble-stones; in
this number. Holy-well, Clerken-welly and
Saint Clement' s-well, are of most note,
and frequented above the rest, when scho-
lars and the youths of the city take the air
abroad in the summer evenings." Our
British topography abounds with accounts
of holy wells, or such as had assigned them,
by ancient superstition, most extraordin-
ary properties. These ideas, so far from
being worn out in a more enlightened age,
were long retained by the vulgar, not
only in the distant provinces, but also
close tothe metropolis itself. The custom
of affixing ladles of iron, &c. by a chain
to wells, is of great antiquity. Strutt,
in his "Anglo-Saxon iEra," tells us, that
Edwine caused ladles or cups of brass to
be fastened to the clear springs and wells,
for the refreshment of the passengers.
Venerable Bede is his authority, Eo-
cles. Hist. ii. 16. The passage is
as follows: " Tantum quoque rex idem
AND POPULAR CUSTOMS.
323
utilitati suas gentis consuluit, ut plerisque
in locis ubi fontes lucidos juxta publicos
viarum transitus conspexitj ibi ob refrige-
rium viantium erectis stipitibus et seneos
caucos suspend! juberet, neque hos quis-
quam nisi ad usum necessarium contin-
gereprse magnitudine vel timoris ejus au-
deret, vel amoris vellet."
The present class of superstition
appears to have been very preva-
lent in this island till the age before the
Reformation, and is not even yet entirely
extinguished among the Roman Catholics
and the common people. In the parish of
Ham, Staffordshire, there used to be the
tomb, well, and ash of St. Bertram, who
was a worker of miracles in the county.
The ash grew over the spring, and was
regarded as inviolable. England's Oazet-
teer, 1751, v. Ham.
Borlase observes : "A very singular
manner of curing madness, mentioned by
Carew in the parish of Altarnun — was to
place the disordered in mind on the brink
of a square pool, filled with water from St.
Nun's Well. The patient, having no in-
timation of what was intended, was, by a
sudden blow on the breast, tumbled into
the pool, where he was tossed up and down
by some persons of superior strength, till,
being quite debilitated, his fury forsook
him ; he was then carried to Church, and
certain masses sung over him. The Cor-
nish call this immersion Boossenning,
from beuzi or bidhyzi in the Cornu-Brit-
ish and Armoric, signifying to dip or
drown." Antiq. of Cornwall, 138. Nat.
Mist, of Cornwall, 302: Carew's Survey,
1602, p. 123.
"In thys estate rode lamentabillye,
Tyll he approched, certes. sodenlye.
The fontayn and well of Thursty Glad-
nesse
(As said is, it came of the fayrie)."
Romance of Partenay (or Melusine), circa
1500, ed. Skeat, 18.
" For to that holy wood is consecrate
A virtuous well, about whose flowery
banks
The nimble-footed fairies dance their
rounds
By the pale moonshine, dipping often-
times
Their stolen children, so to make them
free
From dying flesh and dull mortality—"
Fletcher's Faithful Shepherdess (1610).
I find the following recipe for making a
holy well : " Let them finde out some
strange water, some unheard of spring.
It is an easie matter to discolour or alter
the taste of it in some measure (it makes
no matter how little). Report strange
cures that it hath done. Beget a super-
stitious opinion of it. Good fellowship
shall uphold it, and the neighbouring
townes shall all sweare for it." Powell's
Tom of all Trades, 1631, p. 31. Compare
Bromfield.
Holy Wells and Fountains In
Scotland. — Shaw, in his "History of
the Province of Moray," tells us "that
true rational Christian knowledge, which
was almost quite lost under Popery, madia
very slow progress after the Reformation.
That the prevailing ignorance was at-
tended with much superstition and credu-
lity ; heathenish and Romish customs were
much practised : Pilgrimages to wells and
chapeft were frequent." Henry Adam-
son says, in the " Muses Threnodie," St.
Conil's Well, in Scotland. "This well,
dedicated to St. Con wall, whose annivers-
ary was celebrated on the 18th of May^ is
near to Ruthven Castle or Hunting
Tower. It is sufficient to serve the town
of Perth with pure, wholesome water, if
it were brought down by pipes. In the
days of superstition this well was much
resorted to." Bepr. of Ed. 1638, 175.
We find that in the last century there was
at Balmanno " a fine spring-well, called
St. John's Well, which in antient times
was held in great estimation. Numbers,
who thought its waters of a sanative qual-
ity, brought their rickety children to be
washed in its stream. Its water was like-
wise thought a sovereign remedy for sore
eyes, which, by frequent washing, was
supposed to cure them. To shew their
gratitude to the Saint, and that he might
be propitious to continue the virtues of
the waters, they put into the well presents,
not indeed of any great value, or such as
would have been of the least service to
him, if he had stood in need of money,
but such as they conceived the good and
merciful apostle, who did not delight in
costly oblations, could not fail to accept.
The presents generally given were pins,
needles, and rags taken from their deaths.
This may point out the superstition of
those times. "Stat. Ace. of Scotl." vol.
xviii., p. 630, Parish of Mary-kirk, co.
Kincardine. Comp. Blessing of Clouts.
It appears, that in the last century, it
was usual at Nigg, 00. Kincardine, in the
month of May, for many of the lower
ranks from around the adjacent city
(Aberdeen) to come to drink of a well in
the Bay of Nigg, called Downey Well;
and, proceeding a little farther, to go over
a narrow pass, the Brigge of ae Hair, to
Downy-Hill, a green island in the sea.
where young people cut their favourites
names in the swai-d. It seems to have
been the remains of some superstitious re-
spect to the fountain and retreat of a re-
puted saint gone into an innocent amuse-
ment. Stat. Ace. of Scotland, vii., 213.
The minister of Kirkmichael, Banffshire,
about the same time, made these general
324
NATIONAL FAITHS
remarks on the subject : "The same credu-
lity that gives hair-formed inhabitants to
green hillocks and solitary groves, has
given their portion of genii to rivers and
fountains. The presiding spirit of that
element, in Celtic mythology, was called
Neithe. The primitive of this word signi-
fies to wash or purify with water. To this
day fountains are regarded with particu-
lar veneration over every part of the
Highlands. The sick, who resort to them
for_ health, address their vows to the pre-
siding powers, and offer presents to con-
ciliate their favour. These presents gener-
ally consist of a small piece of money, or
a few fragrant flowers. The vulgar in
many parts of the Highlands, even at pre-
sent, not only pay a sacred regard to par-
ticular fountains, but are firmly persuaded
that certain lakes are inhabited by spirits.
In Strathspey there is a lake called Loch-
nan Spioradan, the Lake of Spirits. Two
frequently make their appearance — the
Horse, and the Bull of the Water. The
Mermaid is another. Before the rivers
are swelled by heavy rains, she is fre-
quently seeUj and is always considered as
a sure prognostication of drowning. In
Celtic mythology to the above-named is
a fourth spirit added. When the waters
are agitated by a violent current of wind,
and streams are swept from their surface
and driven before the blast, or whirled in
circling eddies aloft in the air, the vulgar,
to this day, consider this phenome-
non as the effect of the angry
spirit operating upon that element.
They call it by a very expressive
name, the Mariach shine, or the
Rider of the Storm." It is added : "Near
the kirk of this parish there is (1794) a
fountain, once highly celebrated, a»d an-
tiently dedicated to St. Michael. Many
a patient have its waters restored to
health, and many more have attested the
efficacy of their virtues. But, as the pre-
siding power is sometimes capricious, and
apt to desert his charge, it now lies neg-
lected, choked with weeds, unhonoured
and unfrequented. In better days it was
not so ; for the winged guardian, under
the semblance of a fly, was neyer absent
from his duty. If the sober matron wished
to know the issue of her husband's ail-
ment, or the love-sick nymph that of her
languishing swain, they visited the Well
of St. Michael. Every movement of the
sympathetic fly was regarded in silent
awe ; and as he appeared cheerful or de-
jected, the anxious votaries drew their
presages; their breasts vibrated with cor-
respondent emotions. Like the Delai
Lama of Thibet, or the King of Great
Britain, whom a fiction of the English law
supposes never to die, the Guardian Fly
of the Well of St. Michael was believed to
be exempted from the laws of mortality.
To the eye of ignorance he might some-
times appear dead, but agreeably to the
Druidic system, it was only a transmigra-
tion into a similar form, wnich made little
alteration on the real identity." "Not
later than a fortnight ago," (it is added)
" the writer of this account was much en-
tertained to hear an old man lamenting
with regret the degeneracy of the times ;
particularly the contempt in which objects
of former veneration were held by the un-
thinking crowd. If the infirmities of years
and the distance of his residence did not
prevent him, he would still pay his de-
votional visits to the Well of St. Michael.
He would clear the bed of its ouze, open
a passage for the streamlet, plant the bor-
ders with fragrant flowers,_and once more,
as in the days of youth, enjoy the pleasure
of seeing the Guardian Fly skim in spor-
tive circles over the bubbling wave, and
with its little proboscis imbibe the pana-
cean dews." Ordiquhill, Banffshire. The
Mineral Well, "dedicated to the Virgin
Mary, was formerly, at certain seasons,
much resorted to by the superstitious as
well as the sick." " There are in Perth-
shire several wells and springs dedicated
to St. Pillan, which are still places of pil-
grimage and. offerings, even among the
Protestants. They are held powerful in
cases of madness, and in cases of very late
occurrence lunatics have been left all night
bound to the holy stone, in confidence
that the saint would cure and unloose
them before morning." Stat. Ace, xvii.,
377. Again : Parish of Little Dunkeld,
Perthshire. " Here there are a fountain
and the ruins of a chapel, bqth dedicated
by antient superstition to St. Laurence" ;
and again: "Near Tarbat, (Synod of
Ross), there is a plentiful spring of wg.ter,
which continues to bear the name of To-
bair Mhuir, or Mary's Well." Glenor-
chay and Inishail, Argyleshire. "Near
the parish school, is the well of St.
Connon," the tutelar saint of the county,
"memorable for the lightness and salu-
brity of its water." Trinity Gask, Perth-
shire. "The most noted well in the
parish is at Trinity Gask. It is remark-
able for the purity and lightness of its
water ; the spring is copious and peren-
nial. Superstitions, aided by the interested
artifices of Popish priests, raised, in times
of ignorance and bigotry, this well to no
small degree of celebrity. It was affirmed
that every person who was baptized
with the water would never be seized
with the plague. The extraordinary
virtue of Trinity Gask Well has perished
with the downfall of superstition."
Stat. Ace. of Scotl., vi., 384, 431 ;
viii., 351; xii., 464; xvi., xviii, 487.
Martin observes, "Loch-siant Well in
Skie is much frequented by strangers as
well as by the inhabitants of the Isle, who
AND POPULAR CUSTOMS.
325
generally believe it to be a specifick for
several diseases ; such as stitches, head-
aches, stone, consumptions, megrim. Se-
veral of the common people oblige them-
selves by a vow to come to this Well and
make the ordinary tour about it, called
dessil, which is performed thus : They
move thrice round the well, proceeding
sun-ways, from east to west, and so on.
This is done after drinking of the water ;
and when one goes away from the well,
it's a never failing custom to leave some
small offering on the stone which covers
the well. There is a small coppice near it,
of which none of the natives dare venture
to cut the least branch, for fear of some
signal judgement to follow upon it."
He also speaks of a well of similar quality,
at which, after drinking, they make a tour
and then leave an offering of some small
token, such as a pin, needle, farthing, or
the like, on the stone cover which is above
the well.
In the Antiguary for 1890, Mr. Hope
printed a long series of notices of wells
and fountains of reputed sanctity in
different parts of the kingdom. It has
been shown (ibid. 1884) that the practice
of well-dressing, or decking the wells with
garlands and Sowers, inherited from the
Roman Fontinalia, yet lingered in some
?iarts of the country down to about 1830.
t is to be regarded as one of the number-
less vestiges and survivals of Paganism.
See St. Andrew's Well, Bede'a Well,
Stones, and Waking the Well.
Camerarius gives us a minute account
of presaging fountains : "I have heard
a Prince say, that there is in his
territories a fountaine that yeelds a
current of water which runs continually;
and ever when it decreaseth, it pre-
sageth dearnesse of victuals : but
when it groweth drie, it signifieth a
dearth. There is a fountaine in Glomutz,
a citie of Misnia, a league from the river
Elbis, which of itself making a pond, pro-
duceth oftentimes certaine strange effects,
as the inhabitants of the country say,
and many that have seene the same wit-
nesse. when there was like to be a good
and fruitful peace in all the places about,
this fountaine would appeare covered with
wheat, oats, and akornes, to the great ioy
of the countrey people that flock thetner
from all parts to see the same. If any
cruell war doe threaten the countrey, the
water is all thick with blood and with
ashes, a certaine presage of miserie and
ruine to come. In old times the Vandals
Sorabes came everie yeare in great troupes
to this wonderfull fountaine, where they
sacrificed to their idols and enquired after
the fruitfulnesse of the yeare following.
And myselfe know some gentlemen that
confesse, if a certaine fountaine (being
otherwise very cleane and cleare), be sud-
denly troubled by meanes of a worme un-
knowne, that tne same is a personall
summons for some of them to depart out
of the world." . Dallaway, speaking of the
Bosphorus, tells us "Frequent fountains
are seen on the shore, of the purest water,
to which is attached one of the strongest
and most antient superstitions of the
Greek Church. They are called ' ayasma,'
and to repeat certain prayers at stated
seasons, and to drink deeply of them, is
held to be a most salutary act of their re-
ligion. Constantinople, 1797, 144. Com-
mander Cameron, in his well-known
Narrative of a Journey across Africa, men-
tions several instances of the idolatrous
veneration of the natives for springs,
which they imagine to be the abiding-
places of spirits, and into which they cast
a bead or so for the purpose of propiti-
ation.
Honey Fair. — At Wrexham^ in
North Wales, this used, before the intro-
duction of railways, to be held four times
a year, and March Honey Fair lasted a
fortnight. There were squares of shops,
where the produce from various parts was
on sale : The Birmingham Square, the
Yorkshire Square, &c. All the shop-
keepers in North Wales, as well as
private persons, attended to make pur-
chases. Honey was almost exclusively the
article offered ; but Irish lace and Belfast
linen were other specialities. At present
the trade in honey is chiefly conducted on
the two last Thursdays in September in the
General Market as part of the business ;
the old Squares have been pulled down or
converted to other purposes. Mr. John
Bury of Wrexham's Letter to the Editor,
20 Feb., 1897.
Honeymoon. — The honeymoon does
not seem to have been observed of old,
and no stated time was understood to
elapse between the nuptials and the recep-
tion of friends at home by the married
couple. Thomas Copley, Esq., of Gatton,
county Surrey, in a letter to Sir Thomas
Cawarden, July 18th, 1558, says that he
was going to be married on the Sunday
following, and that on the Wednesday he
should be happy to see Sir Thomas at Gat-
ton, " at w""" dale I thynke we shall come
home." In the "Wright's Chast Wife,"
a poem supposed by Mr. Furnivall to have
been written about 1462, it is said of the
Wright and his magical rose garland :
" Of thys chaplett hym was fulle fayne,
And of hys wyfe, was nott to layne ;
He weddyd her fulle sone,
And ladde her home wyth solempnite.
And hyld her brydlle dayes thre.
Whan they home come."
This poem is laid in a humble sphere of
life ; and even now it is not usual for
326
NATIONAL Fjiuno
working folks to remajn more than a few
days away after the marriage.
The French have the equivalent, which
they know as Lune de Miel,
Hoodman-Blind or Hooper's
Hide. — Variant names for blindman's
bu£E. Nares, Gloss, in v. cites a passage,
where the second name is figuratively ap-
plied.
Hoop.— A boy's game from very ancient
days. See St. John's Manners and Cus-
toms of Ancient Greece, 1842, i., 147-8.
It probably evolved from the improved
wheel, as that may have done from the
mathematical circle. Hoop occurs among
the puerile sports delineated in the Missal
seen by Strutt in the possesion of Mr. Ives*
It is also noticed by Charlotte Smith in her
" Rural Walks " :
"Sweet age of blest delusion I blooming
boys,
Ah ! revel long in childhood's thought-
less joys ;
With light and pliant spirits, that can
stoop
To follow sportively the rolling hoop ;
To watch the sleeping top with gay de-
light.
Or mark with raptur'd gaze the sailing
kite :
Or eagerly pursuing pleasure's call.
Can find it centred m the bounding
ball !"
and Gray recalls in his verses his
youthful experiences in this direction at
Eton. Some of the Latin poets allude
to plectrum, or hoop-stick. Both hoop
and conductor were originally of wood.
Hopping; is derived from the A.-S.
hoppan, to leap, or dance. Dancings in
the North of England, and I believe (col-
loquially) in other parts, are called Hops.
The word in its original meaning is pre-
served in grass-hopper. The word "hoppe"
occurs in Chaucer, in the beginning of
the " Cokes Tale.'' In many villages in
the North of England these meetings are
still kept up, under the name of Hoppings.
We shall hope that the rejoicings on them
are still restrained in general within the
bounds of innocent festivity ; though it is
to be feared they sometimes prove fatal
to the morals of our swains, and corrupt
the innocence of our rustic maids. In "A
Joco-serious Discourse between a North-
umberland Gentleman and his Tenant "
(by George Stuart), 1686, p. 32, we read :
" To horse-race, fair, or hoppin go.
There play our casts among the whip-
sters,
Throw for the hammer, lowp for flippers.
And see the maids dance for the ring.
Or any other pleasant thing ;
for the Pigg, lye for the Whet-
stone,
Or chuse what side to lay our betts on."
Hop Queen. — See Harvest Lord and
Lady.
Hopscotch. — A common children's
game. See Halliwell in v.
Horn. — It is well known that the
word horn in the sacred writings denotes
fortitude and vigour of mind ; and that
in the classics personal courage (metapho-
rically from the pushing of horned ani-
mals) is intimated by horns. Horn is used
vulgarly to signify the virile symbol : "His
horn shall be exalted " ; " The horn of my
salvation," &c. Comp. Sorns.
Horn, Tenure by the. — Compare
Hazlitt's ed. of Blount's Tenures, 1874,
pp. 248, 346. It may be added that at
Queen's College, Oxford, there is a drink-
ing horn, presented by the foundress, Phi-
lippa, queen of Edward III., holding two
quarts Winchester measure, and securing
the ownership of a manor in Dorsetshire.
Horn-Book or Battledore. — See
Halliwell in v., and the late Mr. A. W.
Tuer's monograph.
Horn Dance. — An amusement pur-
sued at Abbot's Bromley, a village on the
borders of Needwood Forest, in Stafford-
shire, since ancient times, and described
and illustrated in the Strand Magazine
for November, 1896.
Horn Fair. — Grose mentions a fair
called Horn-Fair, held at Charlton, in
Kent, on St. Luke's Day, the 18th Octo-
ber. It consisted of a riotous mob, who,
after a printed summons dispersed
through the adjacent towns, met at Cuc-
kold's Point, near Deptford, and marched
from thence in procession through that
town and Greenwich to Charlton, with
horns of different kinds upon their heads ;
and at the fair there were sold rams' horns
and every sort of toy made of horn ; even
the ginger-bread figures had horns. A
sermon used to be preached at Charlton
Church on the fair day. Tradition attri-
butes the origin of this licentious fair to
King John, who being detected in an adul-
terous amour, compounded for his crime
by granting to the injured husband all the
land from Charlton to Cuckold's Point,
and established the fair as a tenure. It
appears that it was the fashion in William
Fuller's time to go to Horn Fair dressed
in women's clothes. "I remember being
there upon Horn Fair day, I was dressed
in my land-lady's best gown, and other
women's attire, and to Horn Fair we
went, and as we were coming back by
water, all the cloaths were spoiled by dirty
water, &c., that was flung on us in an
inundation, for which I was obliged to
present her with two guineas, to make
atonement for the damage sustained."
&c. Life of W. Fuller, 1703, p. 122. In
an extract from an old newspaper, I find
it was formerly a custom for a procession.
AiMU rwJrui^AR CUSTOMS.
327
to go from some of the inns in Bishopsgate
Street, in which Avere a kinsr, a queen, a
miller, a councillor, &c., and a great num-
ber of others, with horns in their hats, to
Charlton, where they went round the
church three times, &c. So many inde-
■cencies were committed upon this occasion
on Blackheath (as the whipping of females
•with furze, &c.), that it gave rise to the
■proverb of " all is fair at Horn Fair."
'This account is perhaps connected with
that given in a tract of 1711, which is a
letter announcing a meeting of the most
Ancient Company of Fumblers at the
annual festival at Horn Fair, Oc-
tober 14th, when it appears that
they wore horns on their head and carried
pickaxes, shovels. &c., in their hands.
Lysons in his " Environs," says, the bur-
lesque procession has been discontinued
since the year 1768.
Horning;'. — A Scotish method of pro-
claiming an offender. There is a warrant
under the date 1680 for imprisoning and
putting to the horn one Roderick Mac-
kenzie. Under the old Scotish law a wit-
ness might be debarred from deposing or
giving his evidence, and tendering his
oath, by horning, and in the same way he
was bound to compear and respond on a
future occasion at the horn under pain of
■contumacy. Spotiswood's Form of Pro-
cess, 1711, p. 78.
Hornpipe. — Henry Spelman, in his
Eelation of Virginia, 1609., says, under
the head of Pastimes^ " When they meet
at feasts or otherwise, they vse sports
much like to ours heare in England, as
ther daunsinge, w'^'' is like our darbysher
Hornepipe, a man first and then a woman,
and so through them all, hanging all in a
round ; ther is one w"'' stands in the midest
w"» a pipe and a rattell, wth wh. when he
beginns to make a noyse all the rest gigetts
about, wriinge ther neckes and scrapinge
■on y» ground." Humphrey King, in his
Half e-Penny worth of Wit, 1613, refers to
"a, harsh Lancashire Horn-pipe."
Horns (i.). — Hearne, in his Preface
to "Robert of Gloucester," p. xviii.,
■speaking of the old custom of drinking out
■of horns, observes : '"Tis no wonder, there-
fore, that, upon the Jollities on the first
of May fornierly, the custom of blowing
with, and drinking in, horns so much pre-
vailed, which, though it be now generally
•disus'd, yet the custom of blowing them
prevails at this season, even to this day,
.at Oxford, to remind people of the pleas-
antness of that part of the year, which
•ought to create mirth and gayety, such as
is sketch'd out in some old books of Oifices,
such as the ' Prymer of Salisbury,' printed
at Rouen, 1551, 8vo." That the twofold
use of the horn for drinking and blowing
purposes is very ancient seems to be shown
by the poem entitled " The Cokwolds
Daunce " ("Remains of E. P. Poetry of
Eng." i.). Aubrey, in his "Remains of
Gentilisme and Judaisme," MS. Lansd.
226, fol. 5 b. says : " Memorandum, at Ox-
ford the boys do blow cow horns and hol-
low canes all night; and on May Day the
young maids of every parish carry about
garlands of flowers, which afterwards they
hang up in their churches."
Horns (ii.). — There used to be a vul-
gar saying that " a husband wears horns,"
or is a Cornute, when his wife proves false
to him ; as also that of the meaning of the
word cuckold, which has for many ages
been the popular indication of the same
kind of infamy. The following is ex-
tracted from the " Gentleman's Maga-
zine " for December, 1786: "I know not
how far back the idea of giving his head
this ornament may be traced, but it may
be met with in Artemidorus (Lib. ii.) and
I believe we must have recourse to a Greek
epigram for an illustration :
OcrTig fcrio TTvpoog /caroAa/iySavfi ovk
ayopa^tav,
Ktii/ov AjiaXOaag r] yvvrj €<tti, KCpg.
- Namque in malos asperrimus
Parata toUo Cornua." — Herat. Epod.
"Jam feror in pugnas & nondum
Cornua sumpsi."
Ovid De Ebrietate. It is said to have been
a custom of the Emperor Andronicus to
hang up in a frolic, in the porticoes of the
Forum, the stag's horns he had taken in
hunting, intending, as he says, by this
new kind of insignia, to denote at once
the manners of the city, the lasciviousness
of the wives he had debauched, and the
size of the animals he had made his prey,
and that from hence the sarcasm spread
abroad that the husband of an adulterous
wife bare horns. The twofold application
of the horn is suggested in a passage in
the Boke of Mayd Emlyn (about 1540) :
" She wude byte and whyne
Whan she saw her tyme.
And with a prety gynne
Gyue her husbande an home.
To blow with on the morne :
Beshrewe her whyte skynne."
Hazlitt's PopuZar Poei 11/, iv., 84. There is
a singular passage upon this subject, which
I shall give, and leave, too, without com-
ment, as I find it. The historians are
speaking of the monument of Thomas the
first Lord Wharton, in the church of Kirby
Stephen in Westmoreland, the crest of
Avhose arms was a bull's head : " The con-
sideration of horns, generally used upon
the crest, seemeth to account for wnat
hath hitherto by no author or other per-
son ever been accounted for ; namely the
connexion betwixt horns and cuckolds. The
328
NATIONAL FAITHS
notion of cuckolds wearing horns prevails
through all the modern European lan-
guages, and is of four or five hundred
years standing. The particular estimation
of badges and distinction of arms began
in the time of the Crusades, being then
more especially necessary to distinguish
the several nations of which the armies
were composed. Horns upon the crest,
nccording to that of Silius Italicus,
' Casside cornigera dependens Insula '
were erected in terrorem ; and after the
husband had been absent three or four
years, and came home in his regimental
accoutrements, it might be no impossible
supposition that the man who wore the
horns was a cuckold. And this accounts,
also, why no author at that time, when
the droll notion was started, hath ven-
tured to explain the connexion : for, woe
be to the man in those days that should
have made a joke of the Holy War ; which
indeed, in consideration of the expence
of blood and treasure attending it, was a
very serious affair." Nicolson and Burn's
"History of Westmoreland and Cumber-
land," vol. i., p. 540. Bulwer, in his
Chironomia, says : " To present the index
and eare-finger (i.e. the fore and little
finger) wagging, with the thumb applied
unto the temples is their expression who
would scornfully reprove any. The same
gesture, if you take away the motion, is
used, in our nimble-fingered times, to call
one cuckold, and to present the Badge of
Cuckoldry, that mentall and imaginary
horn ; seeming to cry, ' O man of happy
note, whom Fortune meaning highly to
promote, hath stucke on thy forehead the
earnest penny of succeeding good lucke."
In Greene's Disputation between a
He Conijcatcher and a She Cony-
catcher, 1592, is the following witti-
cism on this head: " Hee that was hit
with the home was pincht at the heart."
Again: "Let him dub her husband
Knight of the forked Order." In "Titus
Andronious," 1594, act ii., sc. 3, the fol-
lowing occurs :
" Under your patience, gentle Em-
peress,
'Tis thought you have a goodly gift in
horning.
Jove shield your husband from his
hounds to day !
'Tis pity, they should take him for a
stag."
Shakespear and Ben Jonson seem both to
have considered the horns in this light :
" Well, he may sleep in security, for he
hath the horn of abundance, and the
lightness of his wife shines through it :
and yet he cannot see, though he has his
own lanthorn to light him."
"What! never sigh,
Be of good cheer, man, for thou art a
cuckold.
'Tis done, 'tis done I nay, when such,
flowing store.
Plenty itself, falls in my wife's lap,
The Cornu Copise will be mine, I
know."
So in Othello, 1622 :
" O curse of marriage 1
— 'Tis Destiny, unshunnable like
Death.
Even then this forked plague is fated
to us.
When we do quicken." — Act iii., so. 3,
There is the following curious epigram in
"Witts Recreations," 1640:
" To Festus.
" Festus th' art old, and yet wouldst
maryed be :
Ere thou do so, this counsel take of me :
Look into Lillies Grammar, there thou' It
find,
Cornu a horn, a word still undeclin'd."
The following passage occurs in " The
Home exalted," 1661 : " Horns are signi-
fied by the throwing out the little and
fore-finger when we point at such whom
we tacitly call cuckolds." In " The Eng-
lish Fortune Teller," by Philips, 1703,
the author, speaking of a wanton's hus-
band, says: "He is the wanton wenches
game amongst themselves, and Wagges
sport to poynt at with two fingers."
Armstrong says, the inhabitants of Min-
orca bear hatred to the sight and na.me of
a horn: "for they never mention it but
in anger, and then they curse with it,
saying Guerno, as they would Diablo."
Hist, of Minorca, 2nd ed., 1756, p. 170.
In Spain it is a crime as much punishable
by the laws to put up horns against a
neighbour's house, as to have written a
libel against him. It was an offence also
in the eye of the law among the Venetians,
and a doge's son was severely punished
on this account in the fourteenth century.
Hazlitt's Venice, 1900, ii., 742. We are
told that even among the Indians it was
the highest indignity that could be offered
them even to point at a horn. Comp.
Cuckoldom and Shimmington.
Horns at Highgrate, to Swear
on the. — A sufficient account of
this usage may be found in Hone and
other readily accessible authorities. The
Green Dragon at Highgate, demolished
in 1899, was one of the houses where the
burlesque oath was administered in the
coaching days. The Old Red Lion was-
another. See Hazlitt's Proverbs, 1882,
p. 167.
Hornagre. — A quantity of corn for-
AND POPULAR CUSTOMS.
329
merly given yearly to the lord of the
manor for every ox worked in the plough
on lands within his jurisdiction. Halli-
well.
Horoscopes. — Sheridan says: "To
give some little notion of the ancients
concerning horoscopes. The Ascendant
was understood by them, to be that part
of Heaven which arises in the East the
moment of the child's birth. This, con-
taining thirty degrees, was called the first
house. In this point the astrologers ob-
served the position of the celestial con-
stellations, the planets, and the fixed
stars, placing the planets and the signs of
the zodiac in a figure, which they divided
into twelve houses^epresenting the whole
circumference of Heaven. The first was
Angulus OrientiSj (by some called the
Horoscope), shewing the form and com-
plexion of the child then born ; and like-
wise the rest had their several significa-
tions, too tedious to be inserted here, be-
cause of no use in the least. The heathen
astrologers, in casting nativities, held
that every man's genius was the compa-
nion of his horoscope, and that the horo-
scope was tempered by it : hence proceeded
that union of minds and friendship which
was observed among some. This appears
from Plutarch in his Life of Anthony,
concerning the Genii of Anthony and C.
Octavius. Those who have the curiosity
of being farther informed in these astro-
logical traditions, let them consult Ptol-
emy, Alcabitius, Albo Hali, Guido Bonat,
&c." Notes on Persius, p. 79, ed. 1739.
Horse. — Brand says: — "Perhaps it
will be thought no uninteresting article
in this little Code of Vulgar Antiquities
to mention a well-known interjection used
by the country people to their horses,
when yoked to a cart, &c. Heit or Heck 1
I find this used in the days of Chaucer :
' Thay seigh a cart, that chargid was
with hay,
Which that a carter drop forth in his
way.
Deep was the way, for which the carte
stood:
This carter smoot and cryde as he wer
wood,
' Hayt, brok ; hayt, scot ;' what, spare
ye for the stoones 1'
The name of Brok is still in common
use amongst farmers' draught oxen. A
learned friend says, " the exclamation
' Geho, Geho,' which carmen use to their
horses is not peculiar to this country, as I
have heard it used in France." In the
" Mactatio Abel^" one of the Towneley
series of Mysteries, there are some curi-
ous interjectional forms of this class. But
in " John Bon and Mast Person," 1548,
we get the form ' ree who ' instead of 'gee
wo.' Hobs the tanner, in Heywood's Ed-
ward IV. 1600, says of. his mare, "Why,
man. Brock my mare knows ha and ree,
and will stand when I cry ho." As to the
meaning of the term brock, Bee Halliwell's
" Archaic Dictionary," 1847, ad vocem.
Porby, in his "Vocabulary," says that
ge-ho means go-stop, and ge-wo go-go.
In fact, when a driver wishes his horse
to stop, he should say ho I and when he
desires him to proceed, wo ! The two
words are at present confused. Ge — go
seems to present itself in a reduplicated
form in ge-ge, the nursery name for a
horse. In "The Cold Yeare, 1614. A
Deepe Snow, &c." printed in 1615, we
find: "After the collier they (the team)
ran, who cryed, hey, and hoe, and ree,
and gee ; but none of his carterly retho-
ricke was able to stay them." " In olde
time," (it is said in the Man in the Moon,
telling fortunes to Englishmen, 1609, sign.
G 3), " such as soldo horses were wont to
put flowers or boughes upon their heads,
to reveale that they were vendible." But
the following passage from Flecknoe's
Epigrams shews that ribbons were, as at
present, also usual:
" As horse-coursers their horses set to
sale.
With ribonds on their foreheads and
their tail;
So all our poets' gallantry now-a-days
Is in the prologues and epilogues of
their plays."
In the Character of a Quach Astrologer,
1673, speaking of " Itch of picture in the
Front, the author says : " This sets ofE
the pamphlet in a country fair, as the
horse sells the better for the ribbon,
wherewith a jockey tyes up his tail."
As regards the names of horses, one of
the earliest English Lists seems to be that
of certain horses destined to accompany
the forces engaged in the French war at
the time of the battle of Agincourt in 1415,
where a very interesting entry presents
itself in the mention of Thomas Chaucer,
Butler of England, and of a horse, prob-
ably his, described as Bayard Chaucer.
Other equine designations are Lyard,
Grey, Morell, and Sorell. See Hunter's
Agincourt, 1850, pp. 43, 54. Morel,
Moriel, or Morrell oecame a favourite
designation for a horse. In the fabliau of
Eustace the Monk that daring adventurer
makes off with Moriel, the horse of the
Count of Boulogne, an animal of matchless
swiftness. Among the Plumpton Corres-
pondence, under 1466, there is a mention
of "good morrel and his felow." PI.
Corr., p. 17. In John Bon and Mast
Person (1548) the concluding lines seem
to point to contemporary terms for
horses employed at the plough :
330
NATIONAL FAITHS'
" Ha ! browne done ! forth, that horson
crabbe! .-, .
haight, blake hab I
Have agayne, bald before, hayght, ree
who ! — "
— Hazlitt's Popular Poetry, 1864-6, iv.,
16. In the Diary of the first Earl of
Bristol (1665-1751) a series of equine ap-
pellations will be found. The list has been
recently (1904) communicated by the
present writer to the Connoisseur. Morel
•continued to be a common term for a
dark - coloured horse in the time of
Elizabeth, and occurs in the familiar
story of the Wife lapped in .Morel's
Skin. In Twelfth Night, iii., 4, Sir An-
drew Aguecheek is made to propose the
gift of his horse Grey Capilet to the man,
whose anger he is desirous of averting.
The horse ridden by Charles VIII. of
France at the battle of Fornovo in 1495
was called Savoy, and was remarkable for
liis swiftness. Hazlitt's Venetian Bepuh-
lic, 1900, ii., 137. Presents of horses
were frequently made to Henry VIII. by
foreign potentates with a view to pro-
pitiating him. Ibid., ii, 408.
In Homeric times -the Greeks prided
themselves on their breeds of horses ; but
some of the most celebrated came from the
East. As it was with the Romans they
■employed the swiftest and most enduring,
not in the way that the modern nations
do, but in their chariot races. St. John's
Manners and Customs of Ancient Greece,
1842, ii., 280-2. The tradition of the
winged steed Pegasus was of course
founded on his speed ; the Hellenic
thorough-breds were said to have the
velocity of birds. The horse of Alexander,
called Bucephalus, suggests an animal
with a short, thick neck, and in the
mediaeval MSS., where horses are por-
trayed, this type is conspicuous. Equine
nomenclature, as we know, dates very
far back into antiquity. Aristotle
mentions a mare named Diccea. Amongst
the better classes at Rome and in the
Roman colonies the names of horses were
placed over the stall which each animal
occupied, and these memorials have in
some cases been preserved in the remains
of buildings. Comp. May-Day and Omens
infra, and Hazlitt's Proverbs, 1882, pp.
37, 108.
Horse and Hattock Aubrey,
in his "Miscellanies," gives us the fol-
lowing most important piece of informa-
tion respecting fairies: "When fairies
remove from place to place they are said
to use the words Horse and Hattock."
Horse-block. — A familiar object
outside doors in country-houses and inns,
to enable persons, especially ladies, to
mount. They were in use at Pompeii,
and go back to an era, when riders had no
stirrups. Fosbrooke's Encyclopedia, 1843,
p. 314.
Horse, Dr. Story's Wooden,
of Troy. — ^The executioner's cart. See
Halliwell's Booles of Characters, 22. Dr.
Story was hanged in 1571. See Hazlitt's
Bihl. Coll., General Index in v.
Horse-Races. — The earliest ap-
pear to have been instituted in England
in Hyde Park about 1637, when Shirley's
Kyde Park was published. Before 1646
Charles I. established the races at New-
market, and we have the name of a horse
which won the cup there in Shirley's
Poems, 1646. — Bay Tarrall. The resort
to Epsom Downs does not seem to have
been anterior to the closing years of the
reign of Anne ; but under Charles II.
there were races at Leith under the con-
trol of the Lord Provost of Edinburgh,
as we learn from the Rules or Articles
drawn up for their management, and
printed as a folio broadside. Compare
Haydn's Diet. v. Paces for a very fair
outline of the subject, and Hazlitt's
Manual of Old Plays, 1892, v. Hyde Park.
In 1654 and 1658 proclamations appeared
forbidding for a certain term the usual
horse-races throughout England and
Wales. But Scotland and Ireland are
not indicated.
Horse-Shoe. — Nailing of horse-
shoes seems to have been practised as
well to keep witches in, as to keep them
out. Douce' s notes say: "The practice
of nailing horse-shoes to thresholds re-
sembles that of driving nails into the walls
of cottages among the Romans, which
they believed to be an antidote against
the plague : for this purpose L. Manlius,
A. U. C. 390, was named Dictator, to
drive the nail." "That the horse-shoe
may never be pul'd from your thres-
hold," occurs among the good wishes in-
troduced by Holiday in " The Marriage
of the Arts," 1618. Aubrey tells us that
" it is a thing very common to nail horse-
shoes on the thresholds of doors : which
is to hinder the power of witches that
enter into the house. Most houses of the
West end of London have the horse-shoe
on the threshold. It should be a horse-
shoe that one finds." But the horse-shoe,
as it has been elsewhere explained, was
used for other purposes. "In the Ber-
mudas they use to put an iron into the
fire when a witch comes in. Mars is
enemy to Saturn." Aubrey adds : " un-
der the porch of Staninfield Church in
Suffolk, I saw a tile with a horse-shoe
upon it, placed there for this purpose,
though one would imagine that holy water
would alone have been sufficient. I am
told there are many other similar in-
stances." Miscellanies, p. 148. In Gay's
AND POPULAR CUSTOMS.
331
fable of " The Old Woman and her Cats,"
the supposed witch complains as follows :
— "Crouds of boys
Worry me with eternal noise ;
Straws laid across my pace retard,
The horse-shoe's nailed, (each thresh-
old's guard).
The stunted broom the wenches hide.
For fear that I should up and ride ;
They stick with pins my bleeding seat,
And bid me show my secret teat."
Misson, speaking on the subject of the
Ihorse-shoe nailed on the door, tells us :
" Ayant souvent remarque un fer de
•Cheval cloiie au Seuils des portes (chez
les Gens de petite etoffe) j'ai demande a
plusieurs ce que cela vouloit dire? On
m'a repondu diverses choses differentes;
imais la plus generale Reponse a ete, que
'Ces fers se mettoient pour empecher, les
Sorciers d'entrer. lis rient en disant
•cela, mais ils ne le disent pourtant pas
tout-a-fait en riant; car ils croyent qu'il
y a la dedans, ou du moins qu'il pent y
avoir quelque vertu secrete : et s'ils n'av-
oient pas cette opinion, ils ne s'amuse-
Toient pas a clouer ce fer a leur porte."
Travels in England, p. 192. In Mon-
mouth-street, says Brand, "many horse-
■shoes nailed to the thresholds are still to
'be seen (1797). There used to be one at
"the corner of Little Queen-street, Hol-
born. Sir H. Ellis, on the 26th of April,
1813, counted no fewer than seventeen
horse-shoes in Monmouth-street nailed
^.gainst the steps of doors. There was
one in 1869 over the door of a private
■dwelhug m Fulham, near the Bishop's
Palace. There is a saying: "When
■a fool finds a horse-shoe, he thinks
aye the like to do." The Editor was driv-
ing with the late Mr. Henry Stopes, an
iEast Anglian, in a hansom" cab in the
Borough in 1887, when the horse slipped
its shoe, and Mr. Stopes at once leapt out
of the cab and secured it, to place it over
the door of his office. It is a piece of
Scotish folk-lore, that a horse-shoe nailed
to the mast of a fishing-smack will pro-
■tect it against the weather.
The bawds of Amsterdam believed (in
1687) that a horse-shoe which had either
'been found or stolen, placed on the chim-
ney-hearth, would bring good luck to their
"houses. They also believed that horse's
•dung dropped before the house, and put
fresh behind the door, would produce the
aame effect. Putanisme d Amsterdam,
pp. 56-7.
Horse-Trick. — A nuptial scene is
introduced into Heywood's " Woman
Kilde with Kindnesse," 1607. Among
the steps in dancing mentioned there, I
observe the horse-trick and the cross-point.
These two terpsichorean accomplishments
are unnoticed by Strutt, Halliwell, Nares,
and others.
Hot Cockles or Hautes Co-
qullles. — Aubrey says that at funerals
in parts of Yorkshire one of the pastimes
was Hot Cockles, and what follows illus-
trates this observation to a certain ex-
tent, although Aubrey does not notice the
connection. " Young wenches," says he,
"have a wanton sport, which they call
moulding of cockle-bread, viz., they gett
upon a table-board, and then gather up
their knees and their ooates with their
hands as high as they can, and then they
wabble to and fro and say these words,
viz. :
My dame is sick and gonne to bed.
And I'll go mowld my cockle-bread.
In Oxfordshire the maids, when they have
put themselves into the fit posture, say
thus :
My granny is sick, and now is dead,
And wee'l goe mould some cockle-
bread.
Up w"" my heels and down with my
head.
And this is the way to mould cockle-
bread.
I did imagine nothing to have been in
this but mere wantonness of youth. (Here
he misquotes Juvenal, vi., 129.) But I
find in Burchardus, in his Methodus Con-
fitendi, on the VII. Commandment, one
of y' Articles of interrogating a young
woman is, if she did ever subigere panem
clunibus, and then bake it, and give it to
one that she loved to eate, ut in majo-
rem modum exardesceret amor? So here
I find it to be a relique of Naturall Mag-
ick, an unlawfull philtrum." The full
question put to the woman was, accord-
ing to Grimm's citation of Burchardus,
" Fecisti quod qusedam mulieres facere
Solent, prosternunt se in faciem, et disco-
opertis natibus jubent, ut supra nudas
nates conflciatur panis, et eo decocto
tradunt maritis suis ad comedendum. Hoc
ideo faoiunt ut plus exardescant in amo-
rem illarum." Cockle seems to be, in
fact, a corruption of the French coquille,
which Le Roux (Dictionnaire Comique,
1786_, V. Coquille) says, "Dans le sens libre
signifie a mots converts la nature d'une
femme," for which he quotes a passage
from the History of Francion. Hot
Cockles is therefore Hautes Coquilles j
and the custom is very likely to have been
introduced hither from Prance. We know
that cockle-bread was the term applied to
bread of a coarse brand, made partly of
cockle, and it seems very likely that in
England the two phrases were confused,
and at an early period the distinction lost
between the thing supposed to be made
332
NATIONAL
rjiii n>3
and the part, on which it was to be
kneaded, our cockle and the French co-
quille being so near in sound. The quo-
tation from Burchardus is important,
because it demonstrates that the practice
was not confined to the young, but was a
general usage among females. The late
Mr. Coote had heard part of the rhyme
given above employed in his time by a
nurse to a baby, as she tossed it in her
lap :
Up with your heels, and down with your
head,
That is the way to make cockle-bread,
which is a singular instance not only of
survival, but of distortion. Taking this
usage or cockle-bread and its sundry out-
growths as a whole, it has merely to be
Eredioated of it, I think, that we owe our
nowledge of such practices to the casual
removal of the veil, and by men working
on totally different lines, like Aubrey and
Burchardt, from the darker phases of the
human character and the hidden impuri-
ties of life. That libidinous impulses are
capable of these and similar excesses, no
one required to be told ; but the Apostles
of Folk-lore, Aubrey, and Burchardt,- the
publisher of real or supposed scenes in
the Confessional, have, each from his own
point of view, disclosed here a touch of
the less divine part of their own physi-
ology and ours. They have given a few
paragraphs where they might have given
volumes. After all, I entertain a con-
viction that, with respect to these hot
cockles and likewise to leap - candle,
we are merely on the threshold of the in-
quiry ; there is more than Aubrey says, or
than appears on the surface, pretty
clearly; and the question stands at pre-
sent much as if one had picked up by
accident the husk of some lost substance.
Speaking conjeoturally, but with certain
sidelights to encourage me, this seems a
case of the insensible degradation of rite
into custom.
Wright furnishes an account of this
sport, as practised both here and abroad,
tending to shew that its character
was modified, and possibly its original
incidence forgotten, at a later period,
unless there were diflferent types.
For the description and accompanying il-
lustrations seem to go no farther than to
portray a variety of blindman's buff or
noodman blind, while the one above given
represents something infinitely less inno-
cent, and is not even suggested by Mr.
Wright. In the following passage from
Stevenson's Twelve Monetlis, 1661, under
October, (which work, let us recollect,
was originally a reissue of a 1626 book),
a different recreation seems to _ be
intended : — "It is now not amisse
to play at hot -cockles hot, ttnlesse
coals be the cheaper." Possibly it
is the same as is described in the
Vindication of Christmas, 1651, as a
harmless sport." Compare Nares, Gloss.,
1859, in V. We have here probably the
transition successively from a rite to
what Nares makes of it, and to a mean-
ingless nursery rhyme. But, again, Mr.
Ditchfield (Old English Customs), 1896,
p. 64, informs us independently that at
Norwich on Shrove Tuesday they sell at
the bakers' and confectioners' shops a
small currant-loaf called a coquille,^ and
that in the shop-windows a notice is set
up, that "hot coquilles" are to be had
at eight in the morning and four in the
afternoon. This is survival with a differ-
ence, and another type of coquille, and the
form is curious in connection with the
Lowestoft largie.
HousOj Hauntedi — Pliny tells us
that houses were anciently hallowed
against evil spirits with brimstone 1 Gay
gives us a fine description of a haunted
house :
" Now there spreaden a rumour that
everich night
The rooms ihaunted been by many a
sprite.
The miller avoucheth, and all there-
about.
That they full oft hearen the hellish
rout ;
Some saine they hear the gingling of
chains,
And some hath heard the Psautries
straines,
At midnight some the headless horse
imeet, _ -
And some espien a corse in a white
sheet,
And oother things, faye, elfin, and elfe,
And shapes that fear createn to itself." .
Bourne has preserved the form of
exorcising a haunted house, a truly
tedious process for the expulsion of
demons, who, it should seem, have
not been easily ferreted out of their
quarters, if one may judge of their
unwillingness to depart by the prolixity
of this removal-warrant. Antiq. Vulg.,
1725, ch. ii.
House-Warming:' — This is to the
present day a well-understood expression
for the entertainment which it is usual to
give on removal to a new house, or es-
tablishment of a household. The phrase
occurs in a letter from Fleetwood, Be-
corder of London, to Lord Burleigh,' July
30, 1577 : " Upon Tuesday we had little or-
no business, saving that the Shoemakers
of London [the Cordwainers' Gild], having
builded a faire and a newe Hall, made
a royalle feast for theire friends, which
AND POPULAR CUSTOMS.
333
they call their house-warming." It
would not be difficult to accumulate
instances of the use of the term in
later correspondence; but I do not hap-
pen to have met with any earlier example.
Pepys, in his Diary, Nov. 1, 1666, notes
having received a noole cake as a gift, and
going the same day with his wife and
others, and the addition of some wine, to
house-warm Betty Michell. The cere-
mony has long been exclusively performed
at the cost of the householder himself.
Houseleek. — It was thought form-
erly (and the idea is not perhaps entirely
extinct) "that if the herb houseleek, or
syngreen, do grow on the house-top, the
same house is never stricken with light-
ning or thunder." It "is still common
in many parts of England, to plant the
herb house-leek upon the tops of cottage
houses.
Hove-Da.nce. — The Court-dance.
Halliwell.
Huers. — Persons employed to; watch
on the Cornish coasts, and to give the
alarm through a long trumpet, which they
carry, of the approach of the shoals of
pilchards.
Hush's St., Day. — The best pojiu-
lar account of St. Hugh, Bishop of Lin-
coln, may be read in Hone's " E very-Day
Book," under Nov. 17. This was also
the Shoemakers' feast, St. Hugh being the
patron of the " gentle craft," and from a
notice in "The Christmas Prince," 1607,
the fraternity are to be suspected of hav-
ing sometimes overstepped the bounds of
strict decorum and sobriety on the great
professional holiday :
" Bouzer I am not, but mild, sober
Tuesday,
As catt in cap case, if I light not on
St. Hewsday."
Compare Queen Elizabeth' s Accession.
Hunt the Slipper. — This game is
noticed by Rogers in the "Pleasures of
Memory," 1. 35 :
" Twas here we chas'd the slipper by
its sound."
It is a holiday game which was till lately
in vogue, and is played by children of
various growths, sitting on the carpet in
a circle.
Huntingr of the Ram. — See Eton
School.
Hunting: the Fox. — An early boy's
game. See Halliwell in v.
Huntingrdon. — The whole of the
freemen of the borough assemble in the
market-place on the morning of Septem-
ber 15th. The skull of an ox, borne on
two poles, is placed at the head of a pro-
cession composed of the freemen and their
sons, a certain number of them bearing
spades and sticks. Three cheers having
been given, the procession moves out of
the town, and proceeds to the nearest
point of the borough boundary, where the
skull is lowered. The procession then
moves along the boundary line of the
borough, the skull being dragged along
the line as if it were a plough. The boun-
dary-holes are dug afresh, and a boy
thrown into the hole and struck with a
spade. At a particular point called
Blackstone Leys refreshments are pro-
vided, and the boys compete for prizes.
The skull is then raised aloft, and the pro-
cession returns to the market-place, and
then disperses after three more cheers
have been given. Antiquary, 1892.
Hunt's Up. — A tune played on the
horn to awaken the huntsmen on the
morning of the chase. See Halliwell in v.
Hurling;. — A game at ball, played
with two sides, and a favourite pastime in
Cornwall, where at present it is exclu-
sively pursued. A description of it may be
found in the Antiquary, January, 1888.
The rocks called the Hurlers, near Lis-
keard, are traditionally said to have owed
their origin to the conversion into stone
of certain players at this game on a Sun-
day. As early as 1654 a hurling match
was played in Hyde Park before the Pro-
tector and his council between fifty Cor-
nishmen wearing red caps and fifty others
wearing white.
Hurly-Hacket. — An early school
boy's diversion in Scotland, which ap-
pears to have consisted in sliding down a
sharp incline. It is mentioned by Sir
David Lyndsay as common to adults in a
passage quoted in Southey's Commonplace
Book, 2ud Series, p. 310.
Hyde Park Fair. — A cant expres-
sion for Tyburn. See Hazlitt's Hand-
book, 1867, under T. B.
Hydromancy. — Very anciently a
species of hydromancy appears to have
been practised at wells. "The Druids,"
says Borlase, " (as we have great reason
to think) pretended to predict future
events, not only from holy wells and run-
ning streams, but from the rain and snow
water, which, when settled, and after-
wards stirr'd either by oak-leaf, or branch
or magic wand, might exhibit appearances
of great information to the quick-sighted
Druid, or seem so to do to the credulous
enquirer, when the priest was at full
liberty to represent the appearances as
he thought most for his purpose." Antiq.
of Cornwall, 137. To the divination by
water also must be referred the following
passage in a list of superstitious practices
preserved in the "Life of Harvey the
334
NATIONAL FAITHS
Conjuror," 1728, p. 58. "Immersion of
wooden bowls in water, sinking incharmed
and inchanted amulets under water, or
burying them under a stone in a
grave in a churchyard." I suppose
the following species of divination
must be considered as a vestige of
the ancient hydromancy. An essay-
ist introduces " a person surprising a
lady and her company in close cabal over
their coffee ; the rest very intent upon
one, who by her dress and intelligence he
guessed was a tire-woman ; to which she
added the secret of divining by coffee-
grounds : she was then in full inspiration,
and with much solemnity observing the
atoms round the cup : on one hand sat a
widow, on the other a maiden lady, both
attentive to the predictions to be given of
their future fate. The lady (his acquaint-
ance), tho' marryed, was no less earnest la
contemplating her cup than the other two.
They assured him that every cast of the
cup is a picture of all one's life to come :
and every transaction and circumstance
is delineated with the exactest certainty."
Oents. Mag., March, 1731. The same
practice is noticed in the " Connoisseur,"
No. 56, where a girl is represented divin-
ing to find out of what rank her husband
shall be : "I have seen him several times
in coffee grounds with a sword by his
side ; and he was once at the bottom of a
tea cup in a coach and six with two foot-
men behind."
Hynny-Pynny. — A game played
with marbles in Devon and Somerset. See
Halliwell in v.
^