Chapter M: M. M. a traveller in Russia, communicates, through the Gentleman’s (5)

To disemburthen oneself of ennui, and to find rational amusement for every season of the year, is a grand desideratum in life. Luckily I have hit on’t, and beg leave, as being the properest place, to give my recipe in the Everlasting Calendar you are compiling. I contrive then to give myself employment for every time of year. Neither lively Spring, glowing Summer, sober Autumn, nor dreary Winter, come amiss to me; for I have contrived to make myself an Universal Sportsman, and am become so devoted a page of Diana, that I am dangling at her heels all the year round without being tired of it. In bleak and frozen _January_, besides sliding, skating in figures, and making men of snow to frighten children with, by means of a lantern placed in a skull at the top of them, I now and then get a day’s cock shooting when the frost breaks, or kill a few small birds in the snow. In lack of other game, a neighbour’s duck, or goose, or a chicken, shot and pocketed as I sally out to the club dinner, are killed more easily than my dairymaid does it, poor things!

In _February_, the weather being rainy or mild, renders it worth my while to send my stud into Leicestershire for hunting again; and so my white horse Skyscraper, my old everlasting chestnut Silvertail, the only good black in the hunt Sultan, and the brown mare Rosinante, together with Alfana the king of the Cocktails, a hack or two, and a poney for errands, are “pyked off” pack and baggage for Melton; and then from the first purple dawn of daylight, when I set off to cover, to the termination of the day with cards, I have plenty of rational amusement. Next month, forbearing _March_ hares, I shoot a few snipes before they are all gone, and at night prepare my fishing tackle for _April_, when the verdant meadows again draw me to the riverside to angle.

My wife has now rational employment for the rest of the Summer in catching and impaling the various flies of the season against my trout mania comes, which is usual early in _May_, when all her maids assist in this flyfowling sport. I have generally been successful in sport, but I shall never forget my disappointment when on throwing in a flyline which was not baited by myself, I found that Sally, mistaking her new employment, had baited my hook with an earwig. In _June_ I neglected my Grass for the same sport, and often let it stand till the Hay is spoiled by Swithin, who wipes his watery eyes with what ought to be my Winter’s fodder. This gives me rational, though troublesome, employment in buying Hay or passing off the old at market. _July_, however, affords plenty of bobfishing, as I call it, for roach, dace, perch, and bleak. I also gudgeon some of my neighbours, and cast a line of an evening into their carp and tench ponds. I have not, thank my stars, either stupidity or patience enough for barbel. But in _August_, that is before the 12th, I get my trolling tackle in order, and am reminded of my old vermin college days, when shutting my room door, as if I was “sported in” and cramming Euclid, I used to creep down to the banks of the Cam, and clapping my hands on my old rod, with his long line to him, exclaimed, in true Horatian measure, the only Latin line I ever cited in my life,

_Progenie longa gaudes captare Johannes._

But, oh! the 12th day of _August_, that mountain holiday, ushered in by the ringing of the sheep bell--’tis then that, jacketed in fustian, with a gun on my shoulder, and a powder horn belted to my side, I ramble the rough highland hills in quest of blackcocks and red game, get now and then a chance shot at a ptarmagan, and once winged a Capercaille on a pine tree at Invercauld. In hurrying home for the _First of September_, I usually pass through the fens of Lincolnshire, and there generally kill a wild duck or two. You must know I have, besides my pointers, setters, and spaniels, water dogs of every sort. Indeed my dog establishment would astonish Acteon. There are my harriers, Rockwood, Ringwood, Lasher, Jowler, Rallywood, and twenty more; my pointers, Ponto and Carlo; my spaniels, Dash and Old Grizzle; Hedgehog and Pompey, my water dogs. No one, I bet a crown, has better greyhounds than Fly and Dart are, nor a surer lurcher than Groveller. I say nothing of those inferior “Lares,” my terriers--ratcatching Busy, Snap, and Nimbletoes, with whom, in the absense of other game, I go sometimes for a frolic to a farmhouse, disguised as a ratcatcher, and take a shilling for ferret work.

But now I come to thy shrine, O lovely _Septembria_, thou fairest nymyh in Diana’s train, with rolling blue eyes as sharp and as true as those of a signal lieutenant; I come to court thee again, and may thy path be even paved with the skulls of partridges. Again I come to dine with thee on the leveret’s back or pheasant’s wings. We’ve wildboars’ bladders for wine bottles, ramshorns for corkscrews, bugles for funnels, gunpowder for snuff, smoke for tobacco, woodcock’s bills for toothpicks, and shot for sugar plums! I dare not proceed to tell you now many brace of birds Ponto and I bag the first day of shooting, as the long bow, instead of the fowling piece, might be called my weapon. But enough rodomontading.

I now come to _October_. Pheasants by all that’s volatile! And then, after them, I go to my tailor and order two suits--scarlet for master Reynard, and a bottlegreen jacket for the harriers, top-boots, white corderoy inexpressibles, and a velvet cap. Then when the covers ring again with the hallowed music of harriers, I begin skylarking the gates and setting into wind to follow the foxhounds in _November_. When

_The dusky night rides down the sky,
And ushers in the morn,
The Hounds all make a jovial cry,
And the Huntsman winds his horn._

With three days in the week chace, and pretty little interludes of hunting with beagles, or of snipe shooting, I manage to get through _December_ to the year’s end. My snug Winter evenings are spent in getting ready my guns, smacking new hunting whips, or trying on new boots, while my old hall furnishes ample store of trophies, stags’ horns hunted by my great grandfather, cross bows, guns, brushes won on rivals of Pegasus, and all sorts of odd oldfashioned whips, horns, and accoutrements, hanging up all round, which remind me of those days of yore when I remember the old squire and his sporting chaplain casting home on spent horses all bespattered from the chase, before I had ridden any thing but my rocking horse. There then have I rational amusement all the year round. And much and sincerely do I praise thee, O Diana! greatest Diana of the Ephesians! at thy feet will I repose my old and weatherbeaten carcass at last and invoke thy tutelary protection for my old age, thou who art _Hunting_, _Shooting_, and _Fishing_ personified, the true DIVA TRIFORMIS of Antiquity.

Imminens Villæ tua Pinus esto,
Quam per exactos ego lætus annos,
Verris obliquum meditantis ictum,
Sanguine donem.

I have the honour to remain,

Yours ever,

JACK LARKING.

* * * * *

AN ADDRESS TO THE MOON,

_To a_ “proper new” _tune_.

ORIGINAL.

No!--I have nothing new to say,
Why must ye wait to hear my story?
Go, get thee on thy trackless way,
There’s many a weary mile before ye--
Get thee to bed, lest some poor poet,
Enraptur’d with thy phiz, should dip
A pen in ink to let thee know it,
And (mindful not to let thee slip
His fingers) bid thy moonship stay
And list, what he might have to say.

Yet I do love thee!--and if aught
The muse can serve thee, will petition
Her grace t’ attend thine airy court,
And play the part of first musician--
But “ode,” and “lines,” “address,” and “sonnet,”
“To Luna dedicate,” are now
So plentiful, that (fie upon it!)
She’ll add no glory to thy brow,
But tell thee, in such strains as follow,
That thy mild sheen beats Phosphor hollow!

That thou art “fairest of the fair,”
Tho’ Phœbus more that’s grand possesses,
That tree and tower reflect thy glare,
And the glad stream thy ray confesses,
That, when thy silvery beams illumine
The landscape, nature seems bedight
With loveliness so rare, that few men
Have e’er been blessed with such a sight!
And all such _moonshine_:--but enough
Of this tame “milk and water” stuff.

Δ

[7] Butler’s Saints.

[8] Ibid.

[9] Ibid.

~February 23.~

_St. Serenus_, A. D. 307. _St. Milburge._ B. _Dositheus_. _St. Peter
Damian_, Card. Bp. A. D. 1072. _St. Boisil_, Prior of Melross.

_St. Milburge_, 7th Cent.

She was sister to St. Mildred, wore a hair cloth, and built the monastery of Wenlock, in Shropshire. One day being at Stokes, a neighbouring village, brother Hierome Porter says, that “a young gallant, sonne to a prince of that countrey, was soe taken with her beautie, that he had a vehement desire to carrie her away by force and marrie her.” St. Milburge fled from him and his companions till she had passed a little brook, called Corfe, which then suddenly swelled up and threatened her pursuers with destruction, wherefore they desisted. She ordered the wild geese who ate the corn of her monastic fields to be gone elsewhere, and they obeyed her as the waters did. After her death, her remains were discovered, in 1100, by two children sinking up to their knees in her grave, the dust whereof cured leprosies, restored the sight, and spoiled medical practice. A diseased woman at Patton, drinking of the water wherein St. Milburge’s bones were washed, there came from her stomach “a filthie worme, ugly and horrible to behold, having six feete, two hornes on his head, and two on his tayle.” Brother Porter tells this, and that the “worme was shutt up in a hollow piece of wood, and reserved afterwards in the monasterie, as a trophie, and monument of S. Milburg, untill by the lascivious furie of him that destroyed all goodnes in England, that, with other religious houses, and monasteries, went to ruine.”[10] Hence the “filthie worme” was lost, and we have nothing instead but the Reformation.

* * * * *

FLORAL DIRECTORY.

Apricot. _Prunus Armeniaca._
Dedicated to _St. Milburge_.

THE SEASON.

If ice still remain let those who tempt it beware:--

The frost-bound rivers bear the weight
Of many a vent’rous elf;
Let each who crowds to see them skate
Be careful for himself:

For, like the world, deceitful ice
Who trusts it makes them rue:
’Tis slippery as the paths of vice,
And quite as faithless too.

From the sabbath before Palm-Sunday, to the last hour of the Tuesday after Easter, “the Christians were accustomed to stone and beat the Jews,”[11] and all Jews who desired to exempt themselves from the infliction of this cruelty, commuted for a payment in money. It was likewise ordained in one of the Catholic services, during Lent, that all orders of men should be prayed for except the Jews.[12] These usages were instituted and justified by a dreadful perversion of scripture, when rite and ceremony triumphed over truth and mercy. Humanity was dead, for superstition Molochized the heart.

From the dispersion of the Jews they have lived peaceably in all nations towards all, and in all nations been persecuted, imprisoned, tortured, and put to death, or massacred by mobs. In England, kings conspired with their subjects to oppress them. To say nothing of the well-known persecutions they endured under king John, the walls of London were repaired with the stones of their dwellings, which his barons had pillaged and destroyed. Until the reign of Henry II., a spot of ground near Red-cross-street, in London, was the only place in all England wherein they were allowed to bury their dead.

In 1262, after the citizens of London broke into their houses, plundered their property, and murdered seven hundred of them in cold blood, King Henry III. gave their ruined synagogue in Lothbury to the friars called the fathers of the sackcloth. The church of St. Olave in the Old Jewry was another of their synagogues till they were dispossessed of it: were the sufferings they endured to be recounted we should shudder. Our old English ancestors would have laughed any one to derision who urged in a Jew’s behalf, that he had “eyes,” or “hands,” “organs, dimensions, senses, affections, passions;” or that he was “fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer as a Christian is.” They would have deemed a man mad had one been found with a desire to prove that

------- the poor _Jew_,
In corporal sufferance feels a pang as great
As when a _Christian_ dies.

To say nothing of their more obvious sufferings for many centuries, the tide of public opinion raged against the Jews vehemently and incessantly. They were addressed with sneers and contumely; the finger of vulgar scorn was pointed at them; they were hunted through the streets in open day, and when protected from the extremity of violence, it was with tones and looks denoting that only a little lower hate sanctuaried their persons. In conversation and in books they were a by-word, and a jest.

* * * * *

A work printed in 1628, for popular entertainment, entitled “A Miscellany of Seriousness with Merriment, consisting of Witty Questions, Riddles, Jests,” &c. tells this story as a good joke. A sea captain on a voyage, with thirty passengers, being overtaken by a violent tempest, found it necessary to throw half of them overboard, in order to lighten the vessel. Fifteen of the passengers were Christians, and the other fifteen were Jews, but in this exigency they unanimously agreed in the captain’s opinion, and that he should place the whole thirty in a circle, and throw every ninth man over till only fifteen were left. To save the Christians, the captain placed his thirty passengers in this order, viz.: four Christians, five Jews; two Christians, one Jew; three Christians, one Jew; one Christian, two Jews; two Christians, three Jews; one Christian, two Jews; two Christians, one Jew. He began to number from the first of the four Christians thus:

CCCC. JJJJJ. CC. J. CCC. J. C. JJ. CC. JJJ. C. JJ. CC. J.

By this device, the captain preserved all the Christians, and _deeped_ all the Jews.

* * * * *

Selden says, “Talk what you will of the Jews, that they are cursed, they thrive wherever they come: they are able to oblige the prince of their country by lending him money; none of them beg; they keep together; and for their being hated, my life for yours, Christians hate one another as much.” This was true, but it is also true that three quarters of a century have not elapsed since hatred to the Jews was a national feeling. In 1753, a bill was brought into the House of Lords for naturalizing the Jews, and relieving them from persecuting disabilities. It passed there on the ground that it would operate to the public advantage, by encouraging wealthy persons professing the Jewish religion to remove hither from foreign parts to the increase of the capital, commerce, and credit of the kingdom. The corporation of London in common council assembled, petitioned against it on the ground that it would dishonour the christian religion, endanger the constitution, and prejudice the interest and trade of the kingdom in general, and London in particular. A body of London merchants and traders also petitioned against it. Certain popular orators predicted that if the bill passed, the Jews would multiply so fast, become so rich, and get so much power, that their persons would be revered, their customs be imitated, and Judaism become the fashionable religion; they further alleged that the bill flew in the face of prophecy, which declared that the Jews should be scattered without a country or fixed habitation till their conversion, and that in short it was the duty of Christians to be unchristian. But the bill passed the commons after violent debates, and received the royal sanction. The nation was instantly in a ferment of horror and execration; and on the first day of the next session of parliament, ministers were constrained to bring in a bill to repeal the act of naturalization, and to the foul dishonour of the people of England at that period, the bill was repealed. From that hour to the present, the Jews have been subjected to their old pains, penalties, disqualifications, and privations. The enlightenment of this age has dispelled much of the darkness of the last. Yet the errors of public opinion then respecting the Jews, remain to be rectified now by the solemn expression of a better public opinion. Formerly, if one of the “ancient people” had said in the imploring language of the slave, “Am I not a _man_, and a brother?” he might have been answered, “No, you are not a _man_, but a _Jew_.” It is not the business of the Jews to petition for justice, but it is the duty of Christians to be just.

* * * * *

In the “General Evening Post” of June 21, 1777, a paragraph states, that “the following circumstance is not more ridiculous than true;” and it proceeds to relate, that some years before, at Stamford, in the province of Connecticut, America, it was determined to build a church; but “though the church was much wanted, as many people in that neighbourhood were at a loss for a place of public worship, yet the work stood still a considerable time for want of nails (for it was a wooden building;) at last, a Jew merchant made them a present of a cask, amounting to four hundred weight, and thus enabled the church to proceed.” Such an act might make some Christians exclaim, “Almost thou persuadest me to be a _Jew_ rather than remain a Jew-oppressor under the name of a Christian.” It is not, however, on private, but on open grounds and high principle, that justice should spontaneously be rendered to the Jews. The Jew and the Christian, the Catholic and the Protestant, the Episcopalian and the Dissenter, the Calvinist and the Arminian, the Baptist and the Unitarian, all persons, of all denominations, are willed and empowered by their common document to acts of justice and mercy, and they now meet as brethren in social life to perform them; but the unsued claim of their elder brother, the _Jew_, is acknowledged no where, save in the conscience of every “just man made perfect.”

* * * * *

To extend the benefits of Education to the children of the humbler classes of Jews, is one of the first objects with their opulent and enlightened brethren. The “Examiner” Sunday newspaper of the 4th of February, 1825, cooperates in their benevolent views by an article of information particularly interesting:--

“On Friday last, the Jews held their anniversary, at the London Tavern, Bishopsgate-street, to celebrate their plan for the education of 600 boys and 300 girls, instituted April 20, 1818, in Bell-lane, Spitalfields. It was gratifying to contrast the consideration in which the Jews are now held in this country with their illiberal and cruel treatment in former times; and it was no less gratifying to observe, that the Jews themselves are becoming partakers of the spirit of the present times, by providing for the education of the poor, which, till within a very few years past, had been too much neglected; another pleasing feature in the meeting was, that it was not an assemblage of Jews only, but attended by people of other denominations, both as visitors and subscribers. Samuel Joseph, Esq., the president, was in the chair. Some loyal and patriotic toasts were given, appropriate addresses were delivered by different gentlemen, and the more serious business, of receiving and announcing new subscriptions, was much enlivened by a good band of vocal and instrumental music. Among the subscriptions referred to, one was of a peculiarly generous nature. An unknown hand had forwarded to the treasurer on the two last meetings a sum of 200_l._ This year he received instructions to clothe all the children at the expense of the same generous donor. The procession of the children round the hall, was an agreeable scene at this important meeting. A poetical address in the Hebrew language was delivered by one of the boys, and an English translation of it by one of the girls, each with propriety of accent, and much feeling.”

A record testifying the liberal disposition and humane attention of the Jews to the welfare of their offspring, is not out of place in a work which notices the progress of manners; and it is especially grateful to him who places it on this page, that he has an opportunity of evincing his respect for generous and noble virtues, in a people whose residence in all parts of the world has advantaged every state, and to whose enterprise and wealth, as merchants and bankers, every government in Europe has been indebted. Their sacred writings and their literature have been adopted by all civilized communities, while they themselves have been fugitives every where, without security any where. They are

----------------a people scatter’d wide indeed,
Yet from the mingling world distinctly kept:
Ages ago, the Roman standard stood
Upon their ruins, yet have ages swept
O’er Rome herself, like an o’erwhelming flood,
Since down Jerus’lem’s streets she pour’d her children’s blood,
And still the nation lives!

_Mr. Bull’s Museum._

[10] Porter’s Flowers of the Saints.

[11] Mr. Fosbroke’s Brit. Mon.

[12] Ibid.

~February 24.~

_St. Matthias_, the Apostle. _Sts. Montanus_, _Lucius_, _Flavian_,
_Julian_, _Victoricus_, _Primolus_, _Rhenus_, and _Donation_, A. D.
259. _St. Lethard_, or _Luidhard_, Bp. A. D. 566. B. _Robert_ of
Arbrissel, A. D. 1116. _St. Pretextatus_, or _Prix_, Abp. A. D. 549.
_St. Ethelbert_, King.

_St. Ethelbert._

He was king of Kent, and, according to Butler, the first christian king. It was under him that St. Augustine found favour when he landed in England with his monks, and is said to have introduced Christianity to the English people; an assertion wholly unfounded, inasmuch as it had been diffused hither centuries before. Augustine established nothing but monasteries and monkery, and papal domination.

Bertha, the queen of Ethelbert, was a convert, and her spiritual director officiated, before Augustine’s arrival, in the little church of St. Martin, situated just without Canterbury on the road to Margate; the present edifice is venerable for its site and its rude simplicity.

Ethelbert’s power is said to have extended to the Humber, and hence he is often styled king of the English. He was subdued to the views of the papacy by Augustine. Ethelbert founded Canterbury cathedral, and built without the walls of the city, the abbey and church of St. Peter and St. Paul, the ruins of which are denominated at this day St. Augustine’s monastery and Ethelbert’s tower. The foundation of the cathedral of Rochester, St. Paul’s at London, and other ecclesiastical structures, is ascribed to him. He died in 616. Sometimes he is called St. Albert, and churches are dedicated to him under that name.

CHRONOLOGY.

On the 24th of February, 1809, died Mr. Jennings of Galley-lane, near Barnet, Herts. A few days previous to his decease he called on Mr. Wm. Salmon, his carpenter, at Shenley-hill, to go with him and fix upon a spot for his vault. On the Sunday before his death he went on horseback to Shenley-hill, and stopped at the White Horse to have a glass of warm wine, with the same intention of going to Ridge; and afterwards, seeing the rev. Mr. Jefferson, endeavoured to buy the ground, but differed with him for two guineas. On the Monday, he applied to Mr. Mars, of Barnet, for a vault there, but Mr. Jefferson sending him a note acceding to his terms, he opened it before Mr. Salmon and Dr. Booth, and after he had read it, showed it them, with this exclamation--“There, see what these fellows will do!” The day before he died he played at whist with Dr. Rumball, Dr. Booth, and his son, in bed: in the course of the evening he said, “The game is almost up.” He afterwards informed his son, he had lent a person some money that morning, and desired him to see it repaid. To some friends he observed, that he should not be long with them, and desiring them to leave the room he called back his son, for the purpose of saying to him, “I gave William money for coals this morning; deducting the turnpike, mind he gives you eleven and eightpence in change when he comes home. Your mother always dines at three o’clock, get your dinner with her, I shall be gone before that time--and don’t make any stir about me.” He died at half-past two. This account is from the manuscript papers of the late Mr. John Almon, in possession of the editor.

* * * * *

Regarding the season, there is an old proverb worthy noticing:

February fill dike, be it black or be it white:
But if it be white, it’s the better to like.

_Old Proverb._

* * * * *

FLORAL DIRECTORY.

Great Fern. _Osmunda regalis._
Dedicated to _St. Ethelbert_.

~February 25.~

_St. Tarasius_, A. D. 806. _St. Victorinus_, A. D. 284. _St. Walburg_,
Abbess. _St. Cæsarius_, A. D. 369.

_St. Walburg._

This saint, daughter of Richard, king of the West Saxons, also a saint, became a nun at Winburn in Dorsetshire, from whence, twenty-seven years after she had taken the veil, she went to Germany, and became abbess of a nunnery at Heidenheim in Suabia, where her brother governed an abbey of monks, which at his death, in 760, she also governed, and died in 779. His relics were distributed in the principal cities of the Low Countries, and the cathedral of Canterbury. The catalogue of relics in the electoral palace of Hanover, published there in 1713, mentions some of them there in a rich shrine. Butler calls them “rich particles.” Part of her jawbone, at Antwerp, was visited and kissed by the archduke Albert and Isabella in 1615. An oily liquor flowed from her tomb, and was a sovereign remedy, till the chemists and apothecaries somehow or other got their simples and substances into superior reputation. Strange to say, these victors over relics have never been canonized, yet their names would not sound badly in the calendar: for instance, St. William Allen, of Plough-court; St. Anderson, of Fleet-street; St. Cribb, of High Holborn; St. Hardy, of Walworth; St. Fidler, of Peckham; St. Perfect, of Hammersmith; &c.

THE SEASON.

It is observed by Dr. Forster in the “Perennial Calendar,” that about this season the purple spring crocus, _crocus vernus_, now blows, and is the latest of our crocuses. “It continues through March like the rest of the genus, and it varies with purple, with whitish, and with light blue flowers. The flowers appear before the leaves are grown to their full length. The vernal and autumnal crocus have such an affinity, that the best botanists only make them varieties of the same genus. Yet the vernal crocus expands its flowers by the beginning of March at farthest, often in very rigorous weather, and cannot be retarded but by some violence offered; while the autumnal crocus, or saffron, alike defies the influence of the spring and summer, and will not blow till most plants begin to fade and run to seed.

_On the Seasons of Flowering, by White._

Say, what impels, amid surrounding snow,
Congealed, the Crocus’ flamy bud to glow?
Say, what retards, amid the Summer’s blaze,
The autumnal bulb, till pale, declining days?
The God of Seasons, whose pervading power
Controls the sun, or sheds the fleecy shower:
He bids each flower his quickening word obey;
Or to each lingering bloom enjoins delay.

We may now begin to expect a succession of spring flowers; something new will be opening every day through the rest of the season.”

FLOWERS

A writer under the signature CRITO in the “Truth Teller” dilates most pleasantly in his fourth letter concerning flowers and their names. He says “the pilgrimages and the travelling of the mendicant friars, which began to be common towards the close of the twelfth century, spread this knowledge of plants and of medical nostrums far and wide. Though many of these vegetable specifics have been of late years erased from our Pharmacopœias, yet their utility has been asserted by some very able writers on physic, and the author of these observations has himself often witnessed their efficacy in cases where regular practice had been unavailing. Mr. Abernethy has alluded to the surprising efficacy of these popular vegetable diet drinks, in his book on the ‘Digestic Organs.’ And it is a fact, curiously corroborating their utility, that similar medicines are used by the North American Indians, whose sagacity has found out, and known from time immemorial, the use of such various herbs as medicines, which the kind, hospitable woods provide; and by means of which Mr. Whitlaw is now making many excellent cures of diseases.” He then proceeds to mention certain plants noted by the monks, as flowering about the time of certain religious festivals: “The SNOWDROP, _Galanthus nivalis_, whose pure white and pendant flowers are the first harbingers of spring, is noted down in some calendars as being an emblem of the purification of the spotless virgin, as it blows about Candlemas, and was not known by the name of snowdrop till lately, being formerly called FAIR MAID OF FEBRUARY, in honour of our lady. Sir James Edward Smith, and other modern botanists, make this plant a native of England, but I can trace most of the wild specimens to some neighbouring garden, or old dilapidated monastery; and I am persuaded it was introduced into England by the monks subsequent to the conquest, and probably since the time of Chaucer, who does not notice it, though he mentions the daisy, and various less striking flowers. The LADYSMOCK, _Cardamine pratensis_, is a word corrupted of ‘our lady’s smock,’ a name by which this plant (as well as that of _Chemise de nôtre Dame_) is still known in parts of Europe: it first flowers about Lady Tide, or the festival of the Annunciation, and hence its name. CROSS FLOWER, _Polygala Vulgaris_, which begins to flower about the Invention of the Cross, May 3, was also called _Rogation flower_, and was carried by maidens in the processions in Rogation week, in early times. The monks discovered its quality of producing milk in nursing women, and hence it was called _milkwort_. Indeed so extensive was the knowledge of botany, and of the medical power of herbs among the monks of old, that a few examples only can be adduced in a general essay, and indeed it appears that many rare species of exotics were known by them, and were inhabitants of their monastery gardens, which Beckmann in his ‘_Geschichte der Erfindungen_,’ and Dryander in the ‘_Hortus Kewensis_,’ have ascribed to more modern introducers. What is very remarkable is, that above three hundred species of medical plants were known to the monks and friars, and used by the religious orders in general for medicines, which are now to be found in some of our numerous books of pharmacy and medical botany, by new and less appropriate names; just as if the Protestants of subsequent times had changed the old names with a view to obliterate any traces of catholic science. Linnæus, however, occasionally restored the ancient names. The following are some familiar examples which occur to me, of all medicinal plants, whose names have been changed in later times. The _virgin’s bower_, of the monastic physicians, was changed into flammula Jovis, by the new pharmaciens; the _hedge hyssop_, into gratiola; the _St. John’s wort_ (so called from blowing about St. John the Baptist’s day) was changed into hypericum; _fleur de St. Louis_, into iris; _palma Christi_, into ricinus; _our master wort_, into imperatoria; _sweet bay_, into laurus; _our lady’s smock_, into cardamine; _Solomon’s seal_, into convallaria; _our lady’s hair_, into trichomanes; _balm_, into melissa; _marjorum_, into origanum; _crowfoot_, into ranunculus; _herb Trinity_, into viola tricolor; _avens_ into caryophyllata; _coltsfoot_, into tussilago; _knee holy_, into rascus; _wormwood_, into absinthium; _rosemary_, into rosmarinus; _marygold_, into calendula, and so on. Thus the ancient names were not only changed, but in this change all the references to religious subjects, which would have led people to a knowledge of their culture among the monastic orders, were carefully left out. The THORN APPLE, _datura stramonium_, is not a native of England; it was introduced by the friars in early times of pilgrimage; and hence we see it on old waste lands near abbeys, and on dunghills, &c. Modern botanists, however, have ascribed its introduction to gipsies, although it has never been seen among that wandering people, nor used by them as a drug. I could adduce many other instances of the same sort. But vain indeed would be the endeavour to overshadow the fame of the religious orders in medical botany and the knowledge of plants; go into any garden and the common name of _marygold_, _our lady’s seal_, _our lady’s bedstraw_, _holy oak_, (corrupted into holyhock,) the _virgin’s thistle_, _St. Barnaby’s thistle_, _herb Trinity_, _herb St. Christopher_, _herb St. Robert_, _herb St. Timothy_, _Jacob’s ladder_, _star of Bethlehem_, now called ornithogalum; _star of Jerusalem_, now made goatsbeard; _passion flower_, now passiflora; _Lent lilly_, now daffodil; _Canterbury bells_, (so called in honour of St. Augustine,) is now made into Campanula; _cursed thistle_, now carduus; besides _archangel_, _apple of Jerusalem_, _St. Paul’s betony_, _Basil_, _St. Berbe_, _herb St. Barbara_, _bishopsweed_, _herba Christi_, _herba Benedict_, _herb St. Margaret_, (erroneously converted into _la belle Marguerite_,) _god’s flower_, flos Jovis, _Job’s tears_, _our lady’s laces_, _our lady’s mantle_, _our lady’s slipper_, _monk’s hood_, _friar’s cowl_, _St. Peter’s herb_, and a hundred more such.--Go into any garden, I say, and these names will remind every one at once of the knowledge of plants possessed by the monks. Most of them have been named after the festivals and saints’ days on which their natural time of blowing happened to occur; and others were so called, from the tendency of the minds of the religious orders of those days to convert every thing into a memento of sacred history, and the holy religion which they embraced.”

It will be perceived that CRITO is a Catholic. His floral enumeration is amusing and instructive; and as his bias is natural, so it ought to be inoffensive. Liberality makes a large allowance for educational feelings and habitual mistake; but deceptive views, false reasonings, and perverted facts, cannot be used, by either Protestant or Catholic, with impunity to himself, or avail to the cause he espouses.

* * * * *

Leo the XII., the present pope, on the 24th of May, 1824, put forth a bull from St. Peter’s at Rome. “We have resolved,” he says, “by virtue of the authority given to us by heaven fully to unlock the sacred treasure composed of the merits, sufferings, and virtues of Christ our Lord, and of his Virgin Mother, and of all the saints, which the author of human salvation has intrusted to our dispensation. Let the earth therefore hear the words of his mouth. We proclaim that the year of Atonement and Pardon, of Redemption and Grace, of Remission and Indulgence is arrived. We ordain and publish the most solemn Jubilee, to commence in this holy city from the first vespers of the nativity of our most holy saviour, Jesus Christ, next ensuing, and to continue during the whole year 1825, during which time we mercifully give and grant in the Lord a Plenary Indulgence, Remission, and Pardon of all their Sins to all the Faithful of Christ of both sexes, truly penitent and confessing their sins, and receiving the holy communion, who shall devoutly visit the churches of blessed Peter and Paul, as also of St. John Lateran and St. Mary Major of this city for thirty successive days, provided they be Romans or inhabitants of this city; but, if pilgrims or strangers, if they shall do the same for fifteen days, and shall pour forth their pious prayers to God for the exaltation of the holy church, the extirpation of heresies, concord of catholic princes, and the safety and tranquillity of christian people.” The pope requires “all the earth” to “therefore ascend, with loins girt up, to holy Jerusalem, this priestly and royal city.”--He requires the clergy to explain “the power of Indulgences, what is their efficacy, not only in the remission of the canonical penance, but also of the temporal punishment,” and to point out the succour afforded to those “now purifying in the fire of Purgatory.” However, in February, 1825, one of the public journals contains an extract from the French _Journal des Debats_, which states that there was “a great falling off in the devotion of saints and pilgrims,” and it proves this by an article from Rome, dated January 25, 1825, of which the following is a copy:

“The number of pilgrims drawn to Jerusalem (Rome) by the Jubilee is remarkably small, compared with former Jubilees. Without adverting to those of 1300 and 1350, when they had at least a _million_ of pilgrims; in 1750, they had 1,300 pilgrims presented on the 24th of December, at the opening of the holy gate. That number was increased to 8,400 before the ensuing New Year’s day. This time (Christmas, 1824) they had no more than thirty-six pilgrims at the opening of the holy gate, and in the course of Christmas week, that number increased only to 440. This is explained by the strict measures adopted in the Italian states with respect to the passports of pilgrims. The police have taken into their heads, that a vast number of individuals from all parts of Europe wish to bring about some revolutionary plot. They believe that the _Carbonari_, or some other Italian patriots, assemble here in crowds to accomplish a dangerous object. The passports of simple labourers, and other inferior classes, are rejected at Milan, and the surrounding cities of Austrian Italy, when they have not a number of signatures, which these poor men consider quite unnecessary. They cannot enter the Sardinian states without great difficulty. These circumstances are deplorable in the eyes of religious men. We are all grieved at this place.”

On this, the _Journal des Debats_ remarks, “Notwithstanding the excuse for so great a reduction of late years in the number of these devotees, it has evidently been produced by the diffusion of knowledge. Men, in 1825, are not so simple as to suppose they cannot be saved, without a long and painful journey to Jerusalem (Rome.)”

* * * * *

FLORAL DIRECTORY.

Peach. _Amygdalus Persica._
Dedicated to _St. Walburg_.

~February 26.~

_St. Alexander._ _St. Porphyrius_, Bishop of Gaza, A. D. 420. _St.
Victor_, or _Vittre_, 7th Cent.

_St. Alexander._

This is the patriarch of Alexandria so famous in ecclesiastical history for his opposition to Arius whom, with St. Athanasius and Marcellus of Ancyra, as his especial colleagues, he resisted at the council of Nice, till Arius was banished, his books ordered to be burnt, and an edict issued denouncing death to any who secreted them. On the death of St. Alexander in 420, St. Athanasius succeeded to his patriarchal chair.

FOGS.

The fogs of England have been at all times the complaint of foreigners. Gondomar, the Spanish ambassador, when some one who was going to Spain waited on him to ask whether he had any commands, replied, “Only my compliments to the sun, whom I have not seen since I came to England.”--Carraccioli, the Neapolitan minister here, a man of a good deal of conversation and wit, used to say, that the only _ripe fruit_ he had seen in England were _roasted apples!_ and in a conversation with George II. he took the liberty of preferring the _moon_ of Naples to the _sun_ of England.

* * * * *

_On seeing a_ LADY _walking in the_ SNOW.

I saw fair JULIA walk alone,
When feather’d rain came softly down,
’Twas JOVE descending from his tower,
To court her in a silver shower,
A wanton flake flew on her breast,
As happy dove into its nest,
But rivall’d by the whiteness there,
For grief dissolv’d into a tear,
And falling to her garment’s hem,
To deck her waist, froze to a gem.

* * * * *

FLORAL DIRECTORY.

Lesser Periwinkle. _Vinca minor._
Dedicated to _St. Victor_.

~February 27.~

_St. Leander_, Bishop, A. D. 596. _St. Julian_, _Chronion_, and
_Besas_. _St. Thalilæus._ _St. Galmier_, or _Baldomerus_, A. D. 650.
_St. Nestor_, A. D. 250. _St. Alnoth._

_St. Thalilæus._

This saint was a weeper in Syria. He hermitized on a mountain during sixty years, wept almost without intermission for his sins, and lived for ten years in a wooden cage.

_St. Galmier._

Was a locksmith at Lyons, and lived in great poverty, for he bestowed all he got on the poor, and sometimes his tools. An abbot gave him a cell to live in, he died a subdeacon about 650, and his relics worked miracles to his fame, till the Hugonots destroyed them in the sixteenth century.

_St. Alnoth._

Was bailiff to St. Wereburge, became an anchoret, was killed by robbers, and had his relics kept at Stow, near Wedon, in Northamptonshire.

TIME.

‘Time is the stuff that life is made of,’ says Young.

“BEGONE _about your business_,” says the dial in the Temple: a good admonition to a loiterer on the pavement below.

The great French chancellor, d’Aguesseau, employed _all_ his time. Observing that madame d’Aguesseau always delayed ten or twelve minutes before she came down to dinner, he composed a work entirely in this time, in order not to lose an instant; the result was, at the end of fifteen years, a book in three large volumes quarto, which went through several editions.

* * * * *

FLORAL DIRECTORY.

Lungwort. _Pulmonaria Officinalis._
Dedicated to _Leander_.

~February 28.~

_Martyrs to the Pestilence in Alexandria_, 261, &c. _St. Proterius_,
Patriarch of Alexandria, 557. _Sts. Romanus_ and _Lupicinus_.

_Sts. Romanus_ and _Lupicinus_.

These saints were brothers, who founded the monastery of Condate with a nunnery, in the forest of Jura. St. Lupicinus prescribed a hard regimen. He lived himself on bread moistened with cold water, used a chair or a hard board for a bed, wore no stockings in his monastery, walked in wooden shoes, and died about 480.

* * * * *

FLORAL DIRECTORY.

Purple Crocus. _Crocus vernus._
Dedicated to _St. Proterius_.

_Five Sundays in February._

The February of 1824, being leap-year, consisted of twenty-nine days; it contained five Sundays, a circumstance which cannot again occur till another leap-year, wherein the first of February shall fall on Sunday.

FOR THE MEMORY

_Old Memorandum of the Months._

Thirty days hath September,
April, June, and November,
All the rest have thirty and one,
Except February, which hath twenty-eight alone.

--Sturdy March with brows full sternly bent
And armed strongly, rode upon a ram,
The same which over Hellespontus swam;
Yet in his hand a spade he also hent,
And in a bag all sorts of weeds ysame,
Which on the earth he strewed as he went,
And fill’d her womb with fruitfull hope of nourishment.

_Spenser._

March is the _third_ month of the year; with the ancients it was the first: according to Mr. Leigh Hunt, from Ovid, the Romans named it from Mars, the god of war, because he was the father of their first prince. “As to the deity’s nature, March has certainly nothing in common with it; for though it affects to be very rough, it is one of the best natured months in the year, drying up the superabundant moisture of winter with its fierce winds, and thus restoring us our paths through the fields, and piping before the flowers like a bacchanal. He sometimes, it must be confessed, as if in a fit of the spleen, hinders the buds which he has dried from blowing; and it is allowable in the less robust part of his friends out of doors, to object to the fancy he has for coming in such a cutting manner from the east. But it may be truly said, that the oftener you meet him firmly, the less he will shake you; and the more smiles you will have from the fair months that follow him.”

Perhaps the ascription of this month to Mars, by the Romans, was a compliment to themselves; they were the sons of War, and might naturally deduce their origin from the belligerent deity. Minerva was also patroness of March.

Verstegan says of our Saxon ancestors, that “the moneth of March they called _Lenct-monat_, that is, according to our new orthography, _Length-moneth_, because the dayes did then first begin in length to exceed the nights. And this moneth being by our ancestors so called when they received Christianity, and consequently therewith the ancient christian custome of fasting, they called this chiefe season of fasting the fast of _Lenct_, because of the _Lenct-monat_, whereon the most part of the time of this fasting alwayes fell; and hereof it cometh that we now cal it _Lent_, it being rather the fast of Lent, thogh the former name of _Lenct-monat_ be long since lost, and the name of March borrowed in stead thereof.” _Lenct_, or _Lent_, however, means _Spring_; hence March was the _Spring_-month. Dr. Sayer says the Saxons likewise called it _Rhed-monath_, a word derived by some from one of their deities, named Rheda, to whom sacrifices were offered in March; others derive it from _ræd_, the Saxon word for council, March being the month wherein wars or expeditions were usually undertaken by the Gothic tribes. The Saxons also called it _Hlyd-monath_, from _hlyd_, which means stormy, and in this sense March was the _Stormy_ month.

No living writer discourses so agreeably on the “Months” as Mr. Leigh Hunt in his little volume bearing that title. He says of March, that--“The animal creation now exhibit unequivocal signs of activity. The farmer extends the exercise of his plough; and, if fair weather continues, begins sowing barley and oats. Bats and reptiles break up their winter sleep: the little smelts or sparlings run up the softened rivers to spawn: the field-fare and woodcock return to their northern quarters; the rooks are all in motion with building and repairing their nests; hens sit; geese and ducks lay; pheasants crow; the ring-dove coos; young lambs come tottering forth in mild weather; the throstle warbles on the top of some naked tree, as if he triumphed over the last lingering of barrenness; and, lastly, forth issues the bee with his vernal trumpet, to tell us that there is news of sunshine and the flowers.--In addition to the last month’s flowers, we now have the crown-imperial, the dog’s-tooth violet, fritillaries, the hyacinth, narcissus, (bending its face like its namesake,) pilewort, scarlet ranunculus, great snow-drop, tulips, (which turned even the Dutch to enthusiasts,) and violets, proverbial for their odour, which were perhaps the favourite flowers of Shakspeare. The passage at the beginning of ‘Twelfth Night,’ in which he compares their scent with the passing sweetness of music is well-known, and probably suggested the beautiful one in lord ‘Bacon’s Essays,’ about the superiority of flowers in the open air, ‘where the scent comes and goes like the warbling of music.’”

Now, Winter, dispossessed of storms, and weak from boisterous rage,

---------- Ling’ring on the verge of Spring,
Retires reluctant, and from time to time
Looks back, while at his keen and chilling breath
Fair Flora sickens.

~March 1.~

_St. David_, Archbishop, A. D. 544. _St. Swidbert_, or _Swibert_, A.
D. 713. _St. Albinus_, Bishop, A. D. 549. _St. Monan_, A. D. 874.

ST. DAVID.

_Patron of Wales._

St. David, or, in Welch, Dewid, was son of Xantus, prince of Cardiganshire, brought up a priest, became an ascetic in the Isle of Wight, afterwards preached to the Britons, founded twelve monasteries, ate only bread and vegetables, and drank milk and water. A synod being called at Brevy, in Cardiganshire, A. D. 519, in order to suppress the heresy of Pelagius, “St. David confuted and silenced the infernal monster by his learning, eloquence, and miracles.” After the synod, St. Dubritius, archbishop of Caerleon, resigned his see to St. David, which see is now called St. David’s. He died in 544. St. Kentigern saw his soul borne by angels to heaven; his body was in the church of St. Andrew. In 962, his relics were translated to Glastonbury.[13]

Butler conceals that St. David’s mother was not married to his father, but Cressy tells the story out, and that his birth was prophecied of thirty years before it happened.

One of the miracles alleged of St. David is, that at the anti-Pelagian synod he restored a child to life, ordered it to spread a napkin under his feet, and made an oration; that a snow white dove descended from heaven and sat on his shoulders; and that the ground whereon he stood rose under him till it became a hill, “on the top of which hill a church was afterwards built, which remains to this day.” He assembled a provincial synod to confirm the decrees of Brevy; and wrote the proceedings of both synods for preservation in his own church, and to be sent to the other churches of the province; but they were lost by age, negligence, and the incursions of pirates, who almost every summer came in long boats from the Orkneys, and wasted the coasts of Cambria. He invited St. Kined to this synod, who answered that he had grown crooked, distorted, and too weak for the journey; whereupon ensued “a double miracle,” for “St. Kined having been restored to health and straightness by the prayers of St. David, by his own prayers he was reduced again to his former infirmity and crookedness.” After this synod he journeyed to the monastery of Glastonbury, which he had built there and consecrated, with intent to repair it, and consecrate it again; whereupon “our Lord appearing to him in his sleep, and forbidding him to profane the sacred ceremony before performed, he, in testimony, with his finger pierced a hole in the bishop’s hand, which remained open to the view of all men till the end of the next day’s mass.” Before his death “the angel of the lord appeared to him, and said to him, Prepare thyself.” Again: “When the hour of his departure was come, our Lord Jesus Christ vouchsafed his presence, to the infinite consolation of our holy father, who at the sight of him exulted.” More to the same purpose is alleged by the catholic writers respecting him. Such as, that at his death “being associated to a troop of angels, he with them mounted up to heaven,” and that the event was known “by an angel divulging it.” This is Cressy’s account.

According to another biographer of St. David, he was uncle to the famous prince Arthur, or, strictly speaking, half uncle, if St. David’s illegitimacy be authentic. The same author relates of him, that on his way from building the church of Glastonbury he went to Bath, cured an infection of the waters, and by his prayers and benediction gave them the perpetual heat they still retain. On the same authority, St. David’s posthumous virtue, in the reign of king Stephen, occasioned the brook above the church-yard of St. David’s church to run wine, by miracle: the well near it, called Pisteldewy or the conduit of David, sent forth milk instead of water. Also a boy, that endeavoured to take pigeons from a nest in St. David’s church at Lhannons, had his fingers miraculously fastened to the stone, till by his friends’ watching, fasting, and praying before the altar three days and nights, the stone fell from his hand. “Manie thousands of other miracles have been wrought by the meritts of this holy man, which for brevities sake we omitt. I only desire all true hearted Welchmen allwaies to honour this their great patrone and protector, and supplicate the divine goodnes to reduce his sometimes beloved countrey out of the blindnes of _Protestancie_, groveling in which it languisheth. Not only in Wales, but all England over is most famous in memorie of St. David. But in these our unhappie daies the greatest part of his solemnitie consisteth in wearing of a greene leeke, and it is a sufficient theme for a zealous Welchman to ground a quarrell against him, that doeth not honour his capp with the like ornament that day.” So saith Porter.

This legend has been the theme of successive writers, with more or less of variation, and much of addition.

_Inscription for a monument in the Vale of Ewias._