Chapter L: S., a Warwickshire correspondent, communicates this Easter custom to (4)

The house or Chimney Swallow, _hirundo rustica_, (figured above) is the most common, as well as the best known. Its length is about six inches, its breadth from tip to tip of the wings, when extended, about twelve inches; the upper parts of its body and wings are black; the under parts whitish ash-colour; the head black; the forehead and chin marked with a red spot; the tail very much forked. It generally arrives earlier than the rest of its genus, and mostly before the middle of April. It builds its nest in chimnies, at the distance of about a foot from the top, or under the roofs of barns and outhouses, has commonly two broods in the year, and usually disappears in the latter end of September, or beginning of October. Like all birds of the swallow tribe, it is perpetually on the wing, and lives upon insects, which it catches flying. It has been calculated from the velocity of this bird on the wing, and its flight in the air for fourteen or fifteen hours together, in search of food, that it flies from two to three hundred miles in that time. As previously observed by an early writer, before rain it may often be seen skimming round the edge of a lake or river, and not unfrequently dipping the tips of its wings, or under part of its body into the water, as it passes over its surface. Dr. Forster cites Aratus and Virgil in corroboration, that ancient authors had observed the same fact. He describes the Martin, or Martlett, _hirundo urbica_, as being rather less than the swallow, and as easily distinguishable from it, by the bright white colour of all the under parts of the body. This species usually makes its first appearance early in May, though sometimes sooner, and leaves us towards the latter end of October. It builds under the eaves of houses, in crags of rocks and precipices near the sea, has oftentimes three broods in the year, and constructs its curious nest like that of the swallow, with mud and straw, lined with feathers on the inside. He says that the Swift, _hirundo apus_, is the largest of the genus, being seven inches in length, and nearly eighteen in breadth, when its wings are extended, and that it is of a sooty black colour, with a whitish spot on its breast. It arrives towards the middle of May, and departs about the middle of August. It builds in holes of rocks, in ruined towers, and under the tiling of houses; and has only one brood in the year. He observes of the Bank or Sand Martin, _hirundo riparia_, that it is the smallest of the genus, is of a dusky brown colour above, and whitish beneath; and that it builds its nest in holes, which it bores in banks of sand, and is said to have only one brood in the year.

No subject has more engaged the attention of naturalists, in all ages, than the brumal retreat of the swallow; neither is there any subject on which more various and contrary opinions have been entertained. Some have supposed that they retire at the approach of winter to the inmost recesses of rocks and mountains, and that they there remain in a torpid state until spring. Others have conjectured that these birds immerse themselves in the water at the approach of winter, and that they remain at the bottom in a state of torpidity, until they are again called forth by the influence of the vernal sun. Dr. Forster admits that there are several instances on record of their having been found in such situations, clustered together in great numbers, and that, on being brought before the fire, they have revived and flown away. But he thinks that few of the accounts were well authenticated; and that the celebrated John Hunter and Mr. Pearson clearly prove, from various experiments, that these birds cannot continue long under water without being drowned. The doctor does not deny that swallows have occasionally been found under water; but he attributes their having been found in such situations to mere accident. As it is well known that, towards the latter end of autumn, swallows frequently roost by the sides of lakes and rivers; he therefore supposes that a number of these birds had retired to roost on the banks of some shallow and muddy river at low tide; that they had been induced by the cold to creep among the reeds or rushes which might grow in the shallow parts of the river, and that while in that situation, driven into a state of torpidity by the cold, they had been overwhelmed, and perhaps washed into the current, by the coming in of the tide. He alludes to occasional instances of other birds besides swallows having been found in a state of torpor during winter, and imagines that fishermen had availed themselves of the coming in of the tide to catch fish, and that the swallows, before supposed to have been carried into the current, coming in contact with their nets, were consequently drawn out by them, and, not having been long under water, were not completely drowned. There are several circumstances which seem to favour the opinion, that these birds remain concealed during winter in this country. Among others, the most striking is, that swallows, _hirundines rusticae_, as well as martins, _hirundines urbicae_, have sometimes appeared very late in autumn, a considerable time after they were all supposed to have taken their departure; and that they have likewise been found concealed in the crevices of rocks, in holes of old decayed trees, in old ruined towers, and under the thatch of houses. Dr. Forster further presumes, that those birds, which have been found in a state of torpidity, had, owing to some accident, been hatched later in the year than ordinary, and consequently had not acquired sufficient strength to undergo the fatigue of a long journey upon the wing, at the time when the migration of the rest of their species took place; and that to shelter themselves from the inclemency of the weather, they had sought retreats wherein, from cold and hunger, they had sunk into a state of torpidity. “For several years past,” says Dr. Forster, “I have observed that chimney swallows have appeared first in cold weather. I have sometimes seen them as early as April the 2d, when the mercury in the thermometer has been below the freezing point. On the other hand, I have often taken notice, that during a continuance of mild weather for the space of a fortnight, in the month of April, not so much as one swallow has appeared.” He remarks, that towards the latter end of September, swallows, as well as martins, congregate in great numbers, and are frequently seen sitting on the tops of houses, and on rocks near the sea. These meetings usually continue for several days, after which they suddenly disappear. They seldom perch on trees, except in autumn, shortly previous to their disappearance, and they then choose dead trees in preference. They sometimes sit on trees earlier in summer, when the weather has been very cold.

Swifts begin to assemble in large bodies previous to their departure, early in July: their numbers daily increase, and they soar higher in the air, with shriller cries, and fly differently from their usual mode. Such meetings continue till towards the middle of August, after which they are seldom seen. Sand martins likewise flock together in autumn. Some years ago they appeared in great numbers in London and its neighbourhood. Dr. Forster clearly shows that swallows are birds of passage, and produces the accounts of mariners, who had seen these birds many hundred miles out at sea, and on whose ships they had alighted to rest, almost exhausted with fatigue and hunger. By this means we may be enabled, in some measure, to determine to what quarter of the globe they retire, when they leave Europe in autumn. Adanson, in his “Voyage to Senegal,” relates, that on the 6th of October, being about fifty leagues from the coast, between the island of Goree and Senegal, four swallows alighted on the shrouds of his ship, which he easily caught, and knew to be European swallows. He adds, that they never appear at Senegal, until the winter season, and that they do not build nests as in Europe, but roost every night on the sand by the sea shore. Sir Charles Wager, first lord of the admiralty, relates, that in one of his voyages home, as he came into soundings of our channel, a great flock of swallows settled on his rigging: every rope was covered with them: they hung on one another like a swarm of bees: the decks and carvings were filled with them: they seemed spent and famished, and, to use his own expression, were only feathers and bones; but, recruited with a night’s rest, they resumed their flight in the morning. A similar circumstance happened to captain Wright, in a voyage from Philadelphia to London.

There are many anecdotes of sagacity in these birds. For several years some swallows had built their mud habitations in the window frames of a house at Beaumaris, in Anglesea. These dry, comfortable, and protected abodes, were envied by the less favoured sparrows of the same place, who embraced the opportunity (while the unsuspected swallows were skimming o’er the wide bosom of the main) and confidently took possession, thinking also to establish an undoubted settlement by depositing their eggs; the swallows finding their rightful _mansions_ engrossed by other tenants, seemed reconciled to the ejectment; but to the astonishment of the lady residing in the house, no sooner had the sparrows hatched their young, than the swallows gathered all their forces and plastered up the entrance of the nest containing the old sparrow and her brood, where they perished.

In most parts of the country, martins and swallows are considered sacred birds, and to kill one is deemed a greater sin than the killing of other equally harmless birds. Children of all ages in the counties of Berks, Buckingham, and Oxford, repeat the following couplet, which if not taught, is always sanctioned by their parents:

The Martin and the Swallow,
Are God Almighty’s birds to hollow.

* * * * *

FLORAL DIRECTORY.

Harebell. _Hyacinthus non scriptus._
Dedicated to _St. George_.

[100] In the Golden Legend.

[101] Germany.

[102] Collection of Old Ballads, 3 vols.

[103] In his Reliques.

[104] Coll. Old ballads.

[105] Fosbroke’s Dict. Antiq., Crabbe’s Techn. Dict.

[106] Brady’s Clavis Coll.

[107] Nare’s Glossary, from Warton, &c. which Glossary also see
further concerning St. George.

[108] Mr. Gifford, Life of Ben Jonson.

[109] Athenæum.

[110] Worlidge’s Mystery of Husbandry.

[111] Observations on the Brumal Retreat of the Swallow, by Thos.
Forster, F. L. S. &c. fifth edit. 1817 8vo.

~April 24.~

_St. Fidelis._ _St. Mellitus_, Abp. of Canterbury, A. D. 624. _Sts.
Bona_, or _Beuve_, A. D. 673, and _Doda_, Abbesses. _B. Robert_,
Abbot, A. D. 1067.

_St. Fidelis._

According to Butler this saint was a missionary among the Calvinists in Switzerland, was killed by their soldiers in 1622, he and his relics worked three hundred and five miracles, and he was canonized in 1729 by pope Benedict XIII.

* * * * *

FLORAL DIRECTORY.

Blackthorn. _Prunus Spinosa._
Dedicated to _St. Fidelis_.

~April 25.~

_St. Mark_, Evangelist. _St. Macull_, or _Macallius_, or _Maughold_,
5th Cent. _St. Anianus._ _St. Phœbadius_, or _Fiari_, Bp. A. D. 392.
_St. Ivia_, or _Ivo_, Bp. 7th Cent. _St. Kebius_, Bp. 4th Cent.

_St. Mark._

Mr. Audley says, “It is generally allowed, that Mark, mentioned i Pet. v. 13. is the Evangelist, but it has been doubted whether he be the same as John Mark, mentioned in the Acts, and in some of Paul’s epistles. Dr. Lardner thinks there is but one Mark in the New Testament, John Mark, the evangelist, and fellow-labourer of Paul, Barnabas and Peter. He was the son of Mary, a pious woman of Jerusalem, at whose house the disciples used to meet. It is not known at what period Mark became a follower of Christ. His gospel was probably written about the year 63 or 64, and it has been said, that Mark going into Egypt first preached the gospel which he had written, and planted there many churches. He does appear to have been a martyr; but died in the eighth year of Nero, and was buried at Alexandria.” Butler says, “It is certain that he was appointed by St. Peter, bishop of Alexandria,” that he was martyred in the year 68, and that when he was discovered by his persecutors, he was “offering to God the prayer of oblation or the mass.” So that we are to believe from Butler, that there was the “mass” in Mark’s time!

_St. Anianus_, A. D. 86.

Alban Butler gravely quotes the “Acts of St. Mark” to acquaint us that St. Anianus, whom he calls the second bishop of Alexandria, “was a shoemaker of that city, whose hand being wounded with an awl, St. Mark healed when he first entered the city: such was his fervour and progress in virtue and learning, that St. Mark constituted him bishop of Alexandria during his absence; and Anianus governed that great church four years with him, and eighteen years and seven months after his death.” Robinson lowers the inflation of Butler’s language by stating that Mark, as he was walking in Alexandria, “burst the stitching of his shoe, so that he could not proceed till it was repaired; the nearest cobler was the man; he mended the shoe or sandal, or whatever it was; the man was taught the gospel by Mark; he taught others; and this was the first pontiff of Alexandria, that is, the first regular teacher of a few poor people at Alexandria, who peradventure had no other cathedral than a garret: a teacher of primitive christianity is not to be confounded with a patriarch of Alexandria.”[112] This is a very different picture from that of the “great church” represented by Butler. In truth, the early christian pastors were poor and lowly men, and hence the ideas we affix to the denominations which they and their flocks receive from catholic writers should be derived from plain common-sense views of their real situations, so far as they can be ascertained.

SHOES AND SANDALS.

Shoes or slippers were worn in the East, but sandals, which leave the toes bare, very seldom. The Egyptians made their shoes of papyrus or palm leaves. The Greeks and Romans of both sexes wore rich sandals of gold, silk, or other precious stuffs; the soles were of cork, which for that reason was called sandal wood, and they were, in general, at least one finger thick; sometimes they sewed five soles one over another. They were covered within and without with leather broader than the cork. Sandals were among the early, but not the later, Anglo-Saxons.[113]

The preceding cut is of a “very curious sandal,” in three different views, from one made of leather, partly gilt, and variously coloured. It was formerly in the possession of Mr. Bailey, leather-stainer, Little Wild-street, Drury-lane, and afterwards in that of Mr. Samuel Ireland, of Norfolk-street, by whose permission, an engraving on copper was made by Mr. J. T. Smith, of the British Museum, and from this the present representation is given. The age of the sandal is not by the writer determinable, but as a remarkable relic of antiquity, its form and make deserve preservation. It will be observed, that it belonged to the left foot of the wearer; so that if other evidence could not be adduced, this is proof that “rights and lefts” are only “an old, old, very old” fashion revived.

The shoes of Bernard, king of Italy, found in his tomb, were “right and left:” the soles were of wood, the upper part red leather, laced with thongs, and they fitted so closely, that the order of the toes, terminating in a point at the great toe, might easily be discovered.[114] Stubbs, the satirist in Shakspeare’s time, describes cork shoes or pantofles, (slippers) as bearing up their wearers two inches or more from the ground; as of various colours, and raised, carved, cut, or stitched; as frequently made of velvet, embroidered with the precious metals; and when fastened with strings, covered with enormous and valuable roses of ribband curiously ornamented. “It is remarkable that, as in the present age, both shoes and slippers were worn shaped after the right and left foot. Shakespeare describes his smith as

‘Standing on slippers, which his nimble haste
Had falsely _thrust upon contrary feet_:--’

and Scott, in his ‘Discoverie of Witchcraft,’ observes, that he who receiveth a mischance ‘will consider, whether he put not on his shirt wrong side outwards, or his _left shoe on his right foot_.’”[115]

Some light may be thrown on the engraving by an extract from an heraldic writer: “He beareth _or_, two sandals _sable_, buckles or tyes _argent_. This was the ancient way of securing the feet of travellers from the hardness of the country passage; and consisted of nothing else but a sole, (either of leather or wood) to which was made fast 2 or 3 tyes or latches which was buckled on the top of the foot; the better sort adorned these latches with imbrauthered (embroidered) work, and set them with stones.” Whence it appears that the engraving represents such a sandal “of the better sort.” The same author mentions three sandals _sable_, buckled and adorned _or_, on a field _azure_ “borne by Palmer.”[116] Ladies may be amused by looking at the form, as placed before his readers, of a shoe which the author just cited says was “of the gentest (genteelest) fashion” of his time.

This was the fashion that beautified the feet of the fair in the reign of king William and queen Mary. The old “Deputy for the kings of arms” is minutely diffuse on the “gentle craft:” he engraves the form of “a pair of wedges,” which he says “is to raise up a shooe in the instep when it is too straight for the top of the foot;” and thus compassionates ladies’ sufferings.--“Shoomakers love to put ladies in their stocks; but these wedges, like merciful justices upon complaint, soon do ease and deliver them.” If the eye turns to the cut--to the cut of the sole, with the “line of beauty” adapted by the cunning workman’s skill to stilt the female foot--if the reader behold that association, let wonder cease, that a venerable master in coat-armour should bend his quarterings to the quartering of a lady’s shoe, and forgetful of heraldic forms, condescend from his “high estate” to the use of similitudes.

EASTER.

The difference of opinion respecting the true time of Easter, in the year 1825, and the explanation at p. 416 of the error at p. 190, as to the rule for finding this feast have occasioned various letters to the editor, from which he selects three, in order to further elucidate and close the subject. The first is a lively introduction.

_To the Editor of the Every-Day Book._

Sir,

In your fourteenth number, you accuse the almanac-makers of having thought good to fix Easter-day on the 3rd of April instead of the 10th, on which day, you say, according to the act of parliament and the rubric of the church, Easter-day ought to be celebrated. This statement is calculated to “unsettle the faith of thousands in their almanac-maker;” for, sure enough, the almanac-maker appears to have made Easter-day fall on the day of the full moon, instead of the week after; I therefore fully acquit you of all intention to mislead your readers, and slander the almanac-maker; and yet you most certainly have done both from not sufficiently taking into your consideration the omnipotence of parliament, especially in astronomical matters. You may possibly recollect, that, even a few years back, parliament, for the purpose I think of protecting game from poachers, declared that night should commence, during the summer month, before the sun thought proper to set. Now, in defiance of those matter-of-fact gentlemen, the almanac-makers, the act of parliament for the uniformity of worship, has this year appointed the paschal full moon for the 2d of April instead of the 3rd, and thereby converted the 3rd into Easter Sunday. The statute of 14 Car. II. says nothing about Easter Sunday, but it orders the Book of Common Prayer to be joined and annexed to the act, so that the _rubric_ has the force and omnipotence of an act of parliament to alter the course of the moon, and to regulate its wane and increase.

The rubric exercises this power, by compelling you to look out for the full moon in certain tables of _its own_ concocting, and does not allow you to consult the almanac. The paschal full moon must be ascertained by discovering the golden number of the year, (for which a rule is given,) and the day set next that Golden Number (in the table before-mentioned,) is, by the omnipotence of parliament, declared to be the full moon day. The Golden Number for the present year is according to the rule 2, and the day fixed against that number is April 2d, and is therefore the paschal full moon in spite of the almanac-makers. The full moon being fixed thus by government, Easter-day is ascertained by finding the Sunday letter by another rule, according to which B is the Sunday letter for the present year, and the day of the month affixed to the first B, after the act of parliament full moon, is Easter Sunday; unluckily this letter B has chanced to fall upon the almanac-maker’s full moon, viz. the 3rd of April, but surely you are too reasonable a man to blame them for that: remember, however loyal they may be, they cannot compel the sun to set at eight o’clock on the longest day, nor persuade the moon to attain her full a moment before it pleases her variable ladyship.

I am, sir,

Your much amused, and constant reader,

CAUSIDICUS.

* * * * *

The next communication is in further support of the almanac-maker’s Easter.

_To the Editor of the Every-Day Book._

Sir,

It appears the author of the article “Easter,” in the _Every-Day Book_, p. 416, thinks the almanac-makers wrong in fixing Easter Sunday, for 1825, on the 3rd of April, when the full moon took place at 6 h. 23 m. in the morning of that very day. He probably was not aware, that the _astronomical_ day commences at 12 at noon, and ends the next noon. The 2d of April (as an astronomical day,) commenced on the Saturday, and ended on the Sunday at noon. The festivals being regulated according to this astronomical division of time, it follows that the almanac-makers were correct in considering the full moon to take place on Saturday, the 2d of April, and in fixing Easter Sunday for the 3rd of April. I trust you will find it worth while to insert this correction of your statement, from

A CONSTANT READER.

* * * * *

To the latter correspondent’s observations, this answer has been received from the gentleman to whom it became the editor’s duty to transmit it for consideration.

_For the Every-Day Book._

The object of those who fixed the day for the celebration of Easter, was to prevent the full moon being on the Sunday on which the offices for the Resurrection were to be performed, and the custom of _astronomers_ has nothing to do with the question. The full moon according to them might be on the twenty-third hour of the Saturday, but this would be eleven o’clock of Saturday, at which time the Romish and English churches would be performing the offices of the Resurrection; this was the point to be avoided, and this is done by the ecclesiastical canon and the act of parliament.

THE AUTHOR OF THE ARTICLE ON EASTER.

In this correspondence Easter is disposed of. The rubric clearly states the rule for finding the festival, and the last letter represents the ground whereon it was deemed expedient that the church should celebrate it according to that rule.

CHRONOLOGY.

1595. Torquatus Tasso, the poet, died at Rome. He was born, in 1544, at Sorrento in Naples, wrote verses at nine years of age, became a student at law, and composed the “Rinaldo” at seventeen. Although his celebrated epic “Jerusalem Delivered” is that whereon his poetical fame is chiefly grounded, yet his “Aminta,” and other pieces are rich in fancy and beautiful in style; he was also excellent in prose. The most remarkable feature in his character was a hopeless passion for the princess Eleanora, sister of the duke of Ferrara, that he conceived early in life, and nourished till his death.

1800. William Cowper, the poet, died at Dereham, in Norfolk; he was born November, 26, 1731, at Berkhamstead, in Hertfordshire. When a child he was shy and diffident. “His own forcible expression,” says Hayley, “represented him at Westminster-school as not daring to raise his eye above the shoe-buckle of the elder boys, who were too apt to tyrannize over his gentle spirit.” Fear of personal publicity increased with his years. At thirty-one it was necessary that he should appear at the bar of the House of Lords, to entitle himself to the appointment of clerk of the journals which had been obtained for him, he was incapable of the effort, his terror overwhelmed his reason, and he was subjected to confinement till his faculties recovered. Morbid glooms and horrors of the imagination clouded his mind throughout life, and he more than once attempted self-destruction. When not subjected to these dreadful affections he was cheerful and amiable. Innocence of heart and extreme modesty were the most remarkable features in his character. His poetry is in the hands of every body; its popularity is the best praise of its high merits. He was enabled by his fortune to indulge his love of retirement, surrounded by a few friends whom he ardently loved. He speaks of himself, in a letter to Mr. Park, so as to exemplify his usual habits--“From the age of twenty to thirty-three I was occupied, or ought to have been, in the study of the law; from thirty-three to sixty I have spent my time in the country, where my reading has been only an apology for idleness, and where, when I had not either a magazine or a review, I was sometimes a carpenter, at others a birdcage maker, or a gardener, or a drawer of landscapes. At fifty years of age I commenced an author:--it is a whim that has served me longest and best, and will probably be my last.” A little volume entitled the “Rural Walks of Cowper,” illustrates his attachment to the country, by a series of fifteen views from drawings made and engraved by Mr. James Storer; they exemplify scenery in Cowper’s poems, with descriptive sketches; it is an agreeable assistant to every one who desires to know something of the places wherein the poet delighted to ramble or meditate. There is a natural desire to become acquainted with the countenance of a man whose writings we love or admire, and the spots that were associated with his feelings and genius. Who can read Cowper’s letter to his friend Hill, descriptive of his summer-house, without wishing to walk into it? “I write in a nook that I call my boudoir; it is a summer-house not bigger than a sedan chair; the door of it opens into the garden that is now crowded with pinks, roses, and honeysuckles, and the window into my neighbour’s orchard. It formerly served an apothecary as a smoking-room; at present, however, it is dedicated to sublimer uses; here I write all that I write in summer time, whether to my friends or to the public. It is secure from all noise, and a refuge from all intrusion.” The present engraving of it is taken by Mr. Storer’s permission from his design made on the spot.

It was here, perhaps, that Cowper wrote his poem on a nightingale, that sung with a thorn in her breast, an affecting allusion to the state of his own feelings. There is another of his productions on the same “sweet bird,” whom all poets wait on, which is subjoined by way of conclusion to this brief notice of a bard honoured for his talents, and revered for his love of virtue.

TO THE NIGHTINGALE

_Which the author heard sing on New Year’s Day_, 1792.

Whence is it, that amaz’d I hear
From yonder wither’d spray,
This foremost morn of all the year,
The melody of May.

And why, since thousands would be proud
Of such a favour shown,
Am I selected from the crowd,
To witness it alone!

Sing’st thou, sweet Philomel, to me,
For that I also long
Have practised in the groves like thee,
Though not like thee in song?

Or sing’st thou rather under force
Of some divine command,
Commission’d to presage a course
Of happier days at hand?

Thrice welcome then! for many a long
And joyless year have I,
As thou to-day, put forth thy song
Beneath a wintry sky.

But thee no wintry skies can harm,
Who only need’st to sing,
To make ev’n January charm,
And ev’ry season Spring.

~St. Mark’s Day, or Eve.~

This was a great fast-day in England during the rule of the Romish church. An old writer says, that in 1589, “I being as then but a boy, do remember that an ale wife, making no exception of dayes, would needs brue upon Saint Marke’s days; but loe, the marvailous worke of God? whiles she was thus laboring, the top of the chimney tooke fire; and, before it could bee quenched, her house was quite burnt. Surely,” says this observer of sainted seasons, “a gentle warning to them that violate and profane forbidden daies.”[117] Another writer observes, that although there was not anciently any fast-day between Easter and Whitsunday, yet, besides many days in the Rogation week, the popes had devised “a monstrous fast on Saint Marke’s day.” He says, “all other fastinge daies are on the holy day Even, only Saint Marke must have his day fasted.” He asks why and by what decree of the church, or by what general council the fast was ordained? He inquires why one side of the street in Cheapside being in the diocese of London fasts on that day, and why the other side being in the diocese of Canterbury fasts not?[118]

On St. Mark’s day blessings on the corn were implored. According to a manuscript of Mr. Pennant’s, no farmer in North Wales dare hold his team on this day, because they there believe one man’s team that worked upon it was _marked_ with the loss of an ox. A Yorkshire clergyman informed Mr. Brand, that it was customary in that county for the common people to sit and watch in the church porch on St. Mark’s Eve, from eleven o’clock at night till one in the morning. The third year (for this must be done thrice,) they are supposed to see the ghosts of all those who are to die the next year, pass by into the church. When any one sickens that is thought to have been seen in this manner, it is presently whispered about that he will not recover, for that such, or such an one, who has watched St. Mark’s Eve, says so. This superstition is in such force, that, if the patients themselves hear of it, they almost despair of recovery. Many are said to have actually died by their imaginary fears on the occasion. The terrors of the ignorant are high in proportion to the darkness wherein they grovel.

A correspondent near Peterborough, who has obliged the editor by transmitting what he denominates some “miscellaneous superstitions and shadows of customs whose origins are worn out,” includes among them the following interesting communication respecting St. Mark’s day usages in Northamptonshire.

_For the Every-Day Book._

On St. Mark’s Eve, it is still a custom about us for young maidens to make the _dumb cake_, a mystical ceremony which has lost its origin, and in some counties may have ceased altogether. The number of the party never exceeds three; they meet in silence to make the cake, and as soon as the clock strikes twelve, they each break a portion off to eat, and when done, they walk up to bed backwards without speaking a word, for if one speaks the spell is broken. Those that are to be married see the likeness of their sweethearts hurrying after them, as if wishing to catch them before they get into bed, but the maids being apprized of this before hand, (by the cautions of old women who have tried it,) take care to unpin their clothes before they start, and are ready to slip into bed before they are caught by the pursuing shadow; if nothing is seen, the desired token may be a knocking at the doors, or a rustling in the house, as soon as they have retired. To be convinced that it comes from nothing else but the desired cause, they are always particular in turning out the cats and dogs before the ceremony begins. Those that are to die unmarried neither see nor hear any thing; but they have terrible dreams, which are sure to be of new-made graves, winding-sheets, and church-yards, and of rings that will fit no finger, or which, if they do, crumble into dust as soon as put on. There is another dumb ceremony, of eating the yolk of an egg in silence, and then filling the shell with salt, when the sweetheart is sure to make his visit in some way or other before morning. On this same night too, the more stout-hearted watch the church-porch; they go in the evening and lay in the church-porch a branch of a tree, or a flower, large enough to be readily found in the dark, and then return home to wait the approach of midnight. They are to proceed to the porch again before the clock strikes twelve, and to remain in it till it has struck; as many as choose accompany the maid, who took the flower or branch and is to fetch it again, as far as the church-gate, and there wait till their adventuring companion returns, who, if she is to be married within the year, is to see a marriage procession pass by her, with a bride in her own likeness hanging on the arm of her future husband; as many bridesmen and maidens as appear to follow them, so many months is the maid to wait before her marriage. If she is to die unmarried, then the expected procession is to be a funeral, consisting of a coffin covered with a white sheet, borne on the shoulders of shadows that seem without heads. This custom, with all its contingent “hopes and fears,” is still practised, though with what success, I am not able to determine. The imagination may be wrought to any height in such matters, and doubtless some persuade themselves that they see what the story describes. An odd character at Helpstone, whose name is Ben Barr, and whom the villagers call and believe as “the prophet,” watches the church-porch every year, and pretends to know the fate of every one in the villages round, and who shall be married or die in the year; but as a few pence, generally purchase a good omen, he seldom prophesies the deaths of his believers.

¶. ¶.

* * * * *

This “Ben Barr,” of Helpstone, must be an useful fellow to timid believers in such affairs. He seems to have created for himself a place of trust and profit; if he is only a wag he may enjoy his emoluments with his humour, and do no harm; but should he assume to foretell mischief to his believers, he is, legally speaking, a “sturdy rogue.” The seeing of supernatural sights by a paid proxy is a novelty in the annals of superstition. But if Ben Barr is the first, so he is the last of such seers. He will have no successor in office, there will be little demand for such a functionary, the income will fall off, and no one will undertake to see “Satan’s invisible world,” and warn unbelievers in ghosts, for nothing.

* * * * *

FLORAL DIRECTORY.

Clarimond Tulip. _Tulipa præcox._
Dedicated to _St. Mark_.

[112] Robinson’s Eccles. Researches, 42.

[113] Fosbroke’s Dict. Antiq.

[114] Ibid.

[115] Dr. Drake’s Shakspeare and his Times.

[116] Holme’s Acad. of Armorie.

[117] Vaughan’s Golden Grove.

[118] The burnynge of Paules Church in 1561. See Brand.

~April 26.~

_St. Cletus_, Pope and Martyr, A. D. 89. _St. Marcellinus_, Pope and
Martyr, A. D. 304. _St. Richarius_, or _Riquier_, Abbot, about 645.
_St. Paschasius Radbert_, Abbot, about 865.

CHRONOLOGY.

1716. The great lord Somers died. He was lord chancellor, and at different periods held other offices of high trust, which he ennobled by acts of distinguished virtue and patriotism: he vindicated public liberty with courage, and maintained it with success to the end of his life.

_The Country._

A town life is coveted by the artificial, and praised to ecstacy by mindless minds. They who can only derive entertainment from

Shows and sights, and hateful forms,

and they who are without intellectual resources, throw themselves into the floods of the “mighty heart,” in search of refreshing pleasures. Not so he, who has tasted the “knowledge of good and evil,” and from depth of reflection welled up wisdom: he loves only what is good, and attaches himself only to what is great in his species; this is from sympathy, not contact. Silence and time are not of man’s make, and hence the wise court solitude from the wrongs and follies of surrounding beings, and enjoy a portion of their existence in contemplating the pure forms of nature. The perverted genius which preferred

“The sweet shady side
Of a grove in Pall-Mall”

to rural scenery, by a little further perversion, would have preferred the groves of Moloch to the plains of Mamre.

If one would live by nature’s laws,
Regardless of the world’s applause;
And be desirous of a spot
Whereon to build a humble cot,
What situation can compare
With that where purest country air
Dispels the vapours and the spleen,
And makes one wear a healthful mien?

Than in the country tell me where
Men freer are from pining care?
Where can they sounder sleep enjoy,
Or time more harmlessly employ?
Do marble pavements more delight,
Than the green turf that cheers the sight?
Or does the water of the town,
From the New-river head brought down
Taste sweeter than the crystal rills,
That trickle down the verdant hills?

So much are rustic scenes admir’d,
And rural prospects now desir’d,
That in the town one often sees
The houses shaded by tall trees,
Which give them quite a country look,
And fill with envy my lord-duke.
And if a mansion can command
A distant prospect o’er the land
Of Hampstead, or the Surrey hills,
Its site with admiration fills.
Each _connoisseur_, with wond’ring eyes,
Beholds it, and enraptur’d cries,
“What charming prospect! air how free
“The _rus in urbe_ here we see.”
For nature still will have her way,
Let men do whatsoe’er they may.
And still that pure and genuine taste,
In every mind by Heav’n plac’d,
Will show itself some how in part,
Howe’er corrupted by vile art.
Who know not silver from vile dross,
Will not sustain a heavier loss
Than they who truth and falsehood join,
And know not where to strike the line.
Whoe’er with success is elated,
Will be more wretched when ill-fated;
And things which mortals value most
Cause greatest pain when they are lost.
Let not ambition then destroy
Your happiness and heart-felt joy;
Contentment more true pleasure brings
Than all the wealth and pomp of kings.

* * * * *

FLORAL DIRECTORY.

Yellow Erysemum. _Erysemum Barbarea._
Dedicated to _St. Richarius_.

~April 27.~

_St. Anthimus_, Bp. and many other Martyrs at Nicomedia, A. D. 303.
_St. Anastasius_, Pope, A. D. 401. _St. Zita_, A. D. 1272.

CHRONOLOGY.

1742. Nicholas Amhurst, an English political, poetical, and miscellaneous writer, died in poverty and of a broken heart at Twickenham, at the age of thirty-six. He was author of “Terræ Filius,” a severe satire on the university of Oxford, from whence he had been expelled, and he edited the once celebrated “Craftsman,” one of the most popular journals ever printed, and the most effective of all the publications against the Walpole administration. Bolingbroke and Pulteney with whom he had been associated in the conduct of this paper, and whose interests he had promoted by his wit, learning, and knowledge, deserted him when they had attained their purposes by Walpole’s downfall. Mr. A. Chalmers concludes a memoir of him by an observation that ought to be rivetted on the mind of every man who thinks himself a public character. “The ingratitude of statesmen to the persons whom they make use of as the instruments of their ambition, should furnish an instruction to men of abilities in future times; and engage them to build their happiness on the foundation of their own personal integrity, discretion, and virtue.” Ralph the historian, in one of his pamphlets, says “Poor Amhurst, after having been the drudge of his party for the best part of twenty years together, was as much forgotten in the famous compromise of 1742, as if he had never been born! and when he died of what is called a broken heart, which happened a few months afterwards, became indebted to the charity of (Richard Francklin) a bookseller for a grave; not to be traced now, because then no otherwise to be distinguished, than by the freshness of the turf, borrowed from the next common to cover it.”

There is an order
Of mortals on the earth, who do become
Old in their youth, and die ere middle age,
Without the violence of warlike death;
Some perishing of pleasure--some of study--
Some worn with toil--some of mere weariness--
Some of disease--and some insanity--
And some of withered, or of broken hearts;
For this last is a malady which slays
More than are numbered in the lists of Fate,
Taking all shapes, and bearing many names.

_Byron_

1785. Prince Leopold of Brunswick, was drowned by the waters of Frankfort upon the Oder, in endeavouring to succour the inhabitants of a village which was overflowed.

1794. Sir William Jones died, aged forty-eight.

1794. James Bruce, the traveller into Abyssinia, died by falling down the stairs of his own house. He was born at Kinnaird, in Stirlingshire, North Britain, 1730. His veracity, defamed in his lifetime, has been supported by every subsequent information concerning the regions he visited.

* * * * *

FLORAL DIRECTORY.

Great Daffodil. _Narcissus major._
Dedicated to _St. Anastasius_.

~April 28.~

_St. Vitalis_, Martyr, about 62. _Sts. Didymus_ and _Theodora_, A. D.
304. _St. Patricius_, Bp. of Prussia, in Bithynia, Martyr.

CHRONOLOGY.

1535. Albert Pio, prince of Carpi, was buried with extraordinary pomp in the church of the Cordeliers at Paris. He had been deprived of his principality by the duke of Ferrara, became an author, and finally a fanatic. Entering one day into one of the churches at Madrid, he presented holy water to a lady who had a very thin hand ornamented by a most beautiful and valuable ring. He exclaimed in a loud voice as she reached the water, “Madam, I admire the ring more than the hand.” The lady instantly exclaimed with reference to the cordon with which he was decorated, “And for my part, I admire the halter more than I do the ass.” He was buried in the habit of a Cordelier, and Erasmus made a satire upon the circumstance, entitled the “Seraphic Interment.”

1772. The counts Struensee, the Danish prime minister, and Brandt, the favourite of the king of Denmark, were executed opposite the eastern gate of Copenhagen. Their alleged crime was an intrigue with the queen of Denmark, the princess Carolina Matilda of England, sister to king George III., on whose entreaty she was removed from confinement in the castle of Cronenburg to Zell in the electorate of Hanover, where she died about three years afterwards.

* * * * *

FLORAL DIRECTORY.

Cuckoo Pink. _Arum Maculatum._
Dedicated to _Sts. Didymus_ and _Theodora_.

~April 29.~

_St. Peter_, Martyr, A. D. 1252. _St. Robert_, Abbot of Molesme, A. D.
1110. _St. Hugh_, Abbot of Cluni, A. D. 1109. _St. Fiachna_, A. D.
630.

CHRONOLOGY.

1779. Died at Pershore in Worcestershire, the Rev. John Ash, L.L. D. He was an eminent minister among the dissenters, but is better known for his grammar and other works in philology. His “Complete English Dictionary,” until the appearance of Mr. Todd’s octavo edition of Johnson’s, was the best compendium of words that could be referred to, and may still be consulted with advantage by the student.

1822. Sir Isaac Heard, garter principal king at arms, died aged ninety-one. He was a good herald and an amiable man.

_A Morning in Spring._

The dawn now breaks, the dews arise,
And zephyrs fan the waving hill;
The low’ring clouds begin to rise,
And chilly vapours blot the skies
O’er neighb’ring woods the golden ray
Emits the blush of op’ning day:
The flocks, that leave the verdant brake,
The dew-drops from their fleeces shake:
The lawns, with gems besprinkled shine;
The spider weaves his silky line;
The cowslip, mark’d with spots of gold
And daisies, all their hues unfold;
The violets, more modest, shade
Their odours in the silent glade;
The early lark now wings her flight,
And gaily soars beyond the sight;
The tender linnet, and the thrush,
Resound from ev’ry dripping bush,
And finches, perch’d on many a spray,
With dulcet sounds proclaim the day;
The housewife now prepares to bake
The kneaded bread, or homely cake;
Or sets the milk, or tends the race
That haunts her yard, or kitchen grace.
When nature clothes the various scene
With tufts of flow’rs, and robes of green;
When limpid streams their lustres give,
And health, and glad contentment live
With lovely nymphs and happy swains,
In humble cots, or tranquil plains,
I bless her bounties, and I raise
My artless theme to sounds of praise.
While others seek for wealth and pow’r,
Let me enjoy the sober hour
Which converse, or which books bestow,
To soothe the heart, and blunt its woe!

* * * * *

FLORAL DIRECTORY.

Herb Robert. _Geranium Robertianum._
Dedicated to _St. Robert_.

~April 30.~

_St. Catharine_ of Sienna, A. D. 1380. _St. Maximus_, A. D. 250. _Sts.
James, Marian, &c._ Martyrs in Numidia, A. D. 259. _St. Erkonwald_, B.
of London, 7th Cent. _St. Ajutre_ or _Adjutor_, A. D. 1131.

_St. Catharine_ of Sienna.