  The ears are fill’d, the fields are white,
The constant harvest-moon is bright
To grasp the bounty of the year,
The reapers to the scene repair,
With hook in hand, and bottles slung,
And dowlas-scrips beside them hung.
The sickles stubble all the ground,
And fitful hasty laughs go round;
The meals are done as soon as tasted,
And neither time nor viands wasted.
All over—then, the barrels foam—
The “Largess”-cry, the “Harvest-home!”
* The “Mirror of the Months” likens August to “that brief, but perhaps best period of human life, when the promises of youth are either fulfilled or forgotten, and the fears and forethoughts connected with decline have not yet grown strong [1049, 1050] enough to make themselves felt; and consequently when we have nothing to do but look around us, and be happy.” For it is in this month that the year “like a man at forty, has turned the corner of its existence; but, like him, it may still fancy itself young, because it does not begin to feel itself getting old. And perhaps there is no period like this, for encouraging and bringing to perfection that habit of tranquil enjoyment, in which all true happiness must mainly consist: with pleasure it has, indeed, little to do; but with happiness it is every thing.” The author of the volume pursues his estimate by observing, that “August is that debateable ground of the year, which is situated exactly upon the confines of summer and autumn; and it is difficult to say which has the better claim to it. It is dressed in half the flowers of the one, and half the fruits of the other; and it has a sky and a temperature all its own, and which vie in beauty with those of the spring. May itself can offer nothing so sweet to the senses, so enchanting to the imagination, and so soothing to the heart, as that genial influence which arises from the sights, the sounds, and the associations, connected with an August evening in the country, when the occupations and pleasures of the day are done, and when all, even the busiest, are fain to give way to that ‘wise passiveness,’ one hour of which is rife with more real enjoyment than a whole season of revelry. Those who will be wise (or foolish) enough to make comparisons between the various kinds of pleasure of which the mind of man is capable, will find that there is none (or but one) equal to that felt by a true lover of nature, when he looks forth upon her open face silently, at a season like the present, and drinks in that still beauty which seems to emanate from every thing he sees, till his whole senses are steeped in a sweet forgetfulness, and he becomes unconscious of all but that instinct of good which is ever present with us, but which can so seldom make itself felt amid that throng of thoughts which are ever busying and besieging us, in our intercourse with the living world. The only other feeling which equals this, in its intense quietude, and its satisfying fulness, is one which is almost identical with it,—where the accepted lover is gazing unobserved, and almost unconsciously, on the face of his mistress, and tracing their sweet evidences of that mysterious union which already exists between them. “The whole face of nature has undergone, since last month, an obvious change; obvious to those who delight to observe all her changes and operations, but not sufficiently striking to insist on being seen generally by those who can read no characters but such as are written in a text hand. If the general colours of all the various departments of natural scenery are not changed, their hues are; and if there is not yet observable the infinite variety of autumn, there is as little the extreme monotony of summer. In one department, however, there is a general change, that cannot well remain unobserved. The rich and unvarying green of the corn-fields has entirely and almost suddenly changed to a still richer and more conspicuous gold colour; more conspicuous on account of the contrast it now offers to the lines, patches, and masses of green with which it every where lies in contact, in the form of intersecting hedge-rows, intervening meadows, and bounding masses of forest. These latter are changed too; but in hue alone, not in colour. They are all of them still green; but it is not the fresh and tender green of the spring, nor the full and satisfying, though somewhat dull, green of the summer; but many greens, that blend all those belonging to the seasons just named, with others at once more grave and more bright; and the charming variety and interchange of which are peculiar to this delightful month, and are more beautiful in their general effect than those of either of the preceding periods: just as a truly beautiful woman is perhaps more beautiful at the period immediately before that at which her charms begin to wane, than she ever was before. Here, however, the comparison must end; for with the year its incipient decay is the signal for it to put on more and more beauties daily, till, when it reaches the period at which it is on the point of sinking into the temporary death of winter, it is more beautiful in general appearance than ever.”
August 1. Lammas Day. Though the origin of this denomination is related in vol. i. col. 1063, yet it seems proper to add that Lammas or Lambmas day obtained its name from a mass ordained to St. Peter, supplicating his benediction [1051, 1052] on lambs, in shearing season, to preserve them from catching cold. St Peter became patron of lambs, from Christ’s metaphorical expression, “Feed my lambs,” having been construed into a literal injunction.[278] Raphael makes this misconstruction the subject of one of his great cartoons, by representing Christ as speaking to Peter, and pointing to a flock of lambs.
Lammas Towers in Mid-Lothian. There was a Lammas festival, which prevailed in the Lothians from very early times among the young persons employed during summer in tending the herds at pasture. The usage is remarkable. It appears that the herdsmen within a certain district, towards the beginning of summer, associated themselves into bands, sometimes to the number of a hundred or more. Each of these communities agreed to build a tower in some conspicuous place, near the centre of their district, which was to serve as the place of their rendezvous on Lammas day. This tower was usually built of sods; for the most part square, about four feet in diameter at the bottom, and tapering to a point at the top, which was seldom above seven or eight feet from the ground. In building it, a hole was left in the centre for admitting a flag-staff, on which to display their colours. The tower was usually begun to be built about a month before Lammas, and was carried up slowly by successive additions from time to time, being seldom entirely completed till a few days before Lammas; though it was always thought that those who completed their’s soonest, and kept it standing the longest time before Lammas, behaved in the most gallant manner, and acquired most honour by their conduct. From the moment the foundation of the tower was laid, it became an object of care and attention to the whole community; for it was reckoned a disgrace to suffer it to be defaced; so that they resisted, with all their power, any attempts that should be made to demolish it, either by force or fraud; and, as the honour that was acquired by the demolition of a tower, if affected by those belonging to another, was in proportion to the disgrace of suffering it to be demolished, each party endeavoured to circumvent the other as much as possible, and laid plans to steal upon the tower unperceived, in the night time, and level it with the ground. Great was the honour that such a successful exploit conveyed to the undertakers; and, though the tower was easily rebuilt, and was soon put into its former state, yet the news was quickly spread by the successful adventurers, through the whole district, which filled it with shouts of joy and exultation, while their unfortunate neighbours were covered with shame. To ward off this disgrace, a constant nightly guard was kept at each tower, which was made stronger and stronger, as the tower advanced; so that frequent nightly skirmishes ensued at these attacks, but were seldom of much consequence, as the assailants seldom came in force to make an attack in this way, but merely to succeed by surprise; as soon, therefore, as they saw they were discovered, they made off in the best manner they could. To give the alarm on these, and other occasions, every person was armed with a “tooting horn;” that is, a horn perforated in the small end, through which wind can be forcibly blown from the mouth, so as to occasion a loud sound; and, as every one wished to acquire as great dexterity as possible in the use of the “tooting horn,” they practised upon it during the summer, while keeping their beasts; and towards Lammas they were so incessantly employed at this business, answering to, and vying with each other, that the whole country rang continually with the sounds; and it must no doubt have appeared to be a very harsh and unaccountable noise to a stranger who was then passing through it. As the great day of Lammas approached, each community chose one from among themselves for their captain, and they prepared a stand of colours to be ready to be then displayed. For this purpose, they usually borrowed a fine table napkin of the largest size, from some of the farmer’s wives within the district; and, to ornament it, they borrowed ribbons, which they tacked upon the napkin in such fashion as best suited their fancy. Things being thus prepared, they marched forth early in the morning on Lammas day, dressed in their best apparel, each armed with a stout cudgel, and, repairing to their tower, there displayed [1053, 1054] their colours in triumph; blowing horns, and making merry in the best manner they could. About nine o’clock they sat down upon the green; and each taking from his pocket, bread and cheese, or other provisions, made a hearty breakfast, drinking pure water from a well, which they always took care should be near the scene of banquet. In the mean time, scouts were sent out towards every quarter, to bring them notice if any hostile party approached; for it frequently happened, that on that day the herdsmen of one district went to attack those of another district, and to bring them under subjection to them by main force. If news were brought that a hostile party approached, the horns sounded to arms, and they immediately arranged themselves in the best order they could devise; the stoutest and boldest in front, and those of inferior prowess behind. Seldom did they wait the approach of the enemy, but usually went forth to meet them with a bold countenance, the captain of each company carrying the colours, and leading the van. When they met, they mutually desired each other to lower their colours in sign of subjection. If there appeared to be a great disproportion in the strength of the parties, the weakest usually submitted to this ceremony without much difficulty, thinking their honour was saved by the evident disproportion of the match; but, if they were nearly equal in strength, none of them would yield, and it ended in blows, and sometimes bloodshed. It is related, that, in a battle of this kind, four were actually killed, and many disabled from work for weeks. If no opponent appeared, or if they themselves had no intention of making an attack, at about mid-day they took down their colours, and marched with horns sounding, towards the most considerable village in their district; where the lasses, and all the people, came out to meet them, and partake of their diversions. Boundaries were immediately appointed, and a proclamation made, that all who intended to compete in the race should appear. A bonnet ornamented with ribbons was displayed upon a pole, as a prize to the victor; and sometimes five or six started for it, and ran with as great eagerness as if they had been to gain a kingdom; the prize of the second race was a pair of garters, and the third a knife. They then amused themselves for some time, with such rural sports as suited their taste, and dispersed quietly to their respective homes before sunset. When two parties met, and one of them yielded to the other, they marched together for some time in two separate bodies, the subjected body behind the other; and then they parted good friends, each performing their races at their own appointed place. Next day, after the ceremony was over, the ribbons and napkin that formed the colours, were carefully returned to their respective owners, the tower was no longer a matter of consequence, and the country returned to its usual state of tranquility. The above is a faithful account of this singular ceremony which was annually repeated in all the country, within the distance of six miles west from Edinburgh, about thirty years before Dr. Anderson wrote, which was in the year 1792. How long the custom prevailed, or what had given rise to it, or how far it had extended on each side, he was uninformed. He says, “the name of Lammas-towers will remain, (some of them having been built of stone,) after the celebration of the festival has ceased. This paper will at least preserve the memory of what was meant by them. I never could discover the smallest traces of this custom in Aberdeenshire, though I have there found several towers of stone, very like the Lammas-towers of this country; but these seem to have been erected without any appropriated use, but merely to look at. I have known some of those erected in my time, where I knew for certain that no other object was intended, than merely to amuse the persons who erected them.”[279]
The Cobblers’ Festival at Paris on the First of August, 1641. A rare old “broadside” in French, printed at the time, with a large and curious wood-cut at the head, now before the editor, describes a feast of the cobblers of Paris in a burlesque manner, from whence he proposes to extract some account of their proceedings as closely as may be to the original. First, however, it is proper to observe that the wood engraving, on the next page, is a fac-simile of one third, and by far the most interesting portion of the original. [1055, 1056] Festival of the Cobblers of Paris, August 1, 1641. [1057, 1058] The entire occupation of the preceding page by a cut, which is the first of the kind in the Every-Day Book, may startle a few readers, but it must gratify every person who regards it either as a faithful transcript of the most interesting part of a very rare engraving, or as a representation of the mode of feasting in the old pot-houses of Paris. Nothing of consequence is lost by the omission of the other part of the engraving; for it is merely a crowd of smaller figures, seated at the table, eating and drinking, or reeling, or lying on the floor inebriated. The only figure worth notice, is a man employed in turning a spit, and he has really so lack-a-daisical an appearance, that it seems worth while to give the top corner of the print in fac-simile. lack-a-daisical spit turner We perceive from the page-cut that at the period when the original was executed, the French landlords “chalked up the score” as ours do, and that cobblers had music at their dinners as well as their betters. The band might not be so complete, but it was as good as they could get, and the king and his nobles could not have more than money could procure. The two musicians are of some consideration, as well suited to the scene; nor is the mendicant near them to be disregarded; he is only a little more needy, and, perhaps, a little less importunate than certain suitors for court favours. The singer who accompanies himself on the guitar at the table, is tricked out with a standing ruff and ruffles, and ear-rings, and seems a “joculator” of the first order;—and laying aside his dress, and the jaunty set of his hat, which we may almost imagine had been a pattern for a recent fashion, his face of “infinite humour” would distinguish him any where. However rudely the characters are cut, they are well discriminated. The serving man, with a spur on one foot and without a shoe on the other, who pours wine into a glass, is evidently a person— “contented in his station
who minds his occupation.”
Vandyke himself could scarcely have afforded more grace to a countess, than the artist of the feast has bestowed on a cobbler’s wife.
From the French of the author who drew up the account referring to the engraving, we learn that on the first day of August, 1641, the “Society of the Trade of Cobblers,” met in solemn festival (as, he observes, was their custom) in the church of St. Peters of Arsis, where, after having bestowed all sorts of praises on their patron, they divided their consecrated bread between them, with which not one third of them was satisfied; for while going out of the church they murmured, while the others chuckled. After interchanging the reciprocal honours, they were accustomed to pay to each other, (which we may fairly presume to have been hard blows,) many of the most famous of their calling departed to a pot-house, and had a merry-making. They had all such sorts of dishes at their dinner as their purses would afford; particularly a large quantity of turnip-soup, on account of the number of persons present; and as many ox-feet and fricasees of tripe, as all the tripe-shops of the city and its suburbs could furnish, with various other dishes which the reporter says he does not choose to name, lest he should give offence to the fraternity. He mentions cow-beef, however, as one of the delicacies, and hints at their excesses having disordered their stomachs and manners. He speaks of some of them having been the masters, and of others as more than the masters, for they denominated themselves Messieurs le Jurez, of their honourable calling. He further says, that to know the whole history of their assembly, you must go to Gentily, at the sign of St. Peter, where, when at [1059, 1060] leisure, they all play together at bowls. He adds, that it is not necessary to describe them all, because it is not the custom of this highly indispensable fraternity to do kindness, and they are always indignant at strong reproaches. Finally, he says, “I pray God to turn them from their wickedness.” He subjoins a song which he declares if you read and sing, will show he has told the truth, and that you will be delighted with it. He alleges, that he drew it up to make you better acquainted with the scene represented in the wood-cut, in order that you might be amused and laugh. Whether it had that tendency cannot be determined, for unluckily the song, which no doubt was the best part, has perished from the copy of the singular paper now described.
Lammas Day
Exeter Lammas Fair. The charter for this fair is perpetuated by a glove of immense size, stuffed and carried through the city on a very long pole, decorated with ribbons, flowers, &c. and attended with music, parish beadles, and the mobility. It is afterwards placed on the top of the Guildhall, and then the fair commences; on the taking down of the glove, the fair terminates. P.
Rippon Lammas Feast. To the Editor of the Every-Day Book. Sir,—If the following sketch of St. Wilfrid’s life, as connected with his feast at Rippon, be thought sufficiently interesting for insertion, you will oblige an old contributor. The town of Rippon owes its rise to the piety of early times, for we find that Eata, abbot of Melross and Lindisfarne, in the year 661 founded a monastery there, for which purpose he had lands given him by Alchfrid, at that time king of Deira, and afterwards of the Northumbrians; but before the building was completed, the Scottish monks retired from the monastery, and St. Wilfrid was appointed abbot in 663, and soon afterwards raised to the see of York. This prelate was then in high favour with Oswy and Egfrid, kings of Northumberland, and the principal nobility, by whose liberality he rose to such a degree of opulence as to vie with princes, and enable him to build several rich monasteries; but his great pomp and immense wealth having drawn upon him the jealousy of the king and the archbishop of Canterbury, he was exiled. After an absence of ten years he was allowed to return to his see, and died in the monastery of Oundle in 711, aged seventy-six, and was interred there. In 940, his remains were removed to Canterbury, by Odo, archbishop of that see. Amongst all the miracles recorded of Wilfrid by the author of his life,[280] one, if true, was very extraordinary, and would go far to convert the most obdurate pagan. It is said, that at this time, God so blessed the holy man’s endeavours towards the propagation of the faith, that, on a solemn day for baptizing some thousands of the people of Sussex, the ceremony was no sooner ended but the heavens distilled such plentiful showers of rain, that the country was relieved by it from the most prodigious famine ever heard of. So great was the drought, and provision so scarce, that, in the extremity of hunger, fifty at a time joined hand in hand and flung themselves into the sea, in order to avoid the death of famine by land. But by Wilfrid’s means their bodies and souls were preserved. The town of Rippon continues to this day to honour the memory of its benefactor by an annual feast. On the Saturday following Lammas-day, the effigy of St. Wilfrid is brought into the town with great ceremony, preceded by music, when the people go out to meet it in commemoration of the return of their favourite saint and patron from exile. The following day called St. Wilfrid’s Sunday is dedicated to him. On the Monday and Tuesday there are horse-races for small sums only; though formerly there were plates of twenty, thirty, forty, and fifty pounds.[281] The following is a literal copy of part of an advertisement from the “Newcastle Courant” August 28, 1725. “TO BE RUN FOR. The usual four miles’ course on Rippon Common, in the county of York, according to articles. On Monday the thirteenth of September a purse of twenty guineas by any horse, mare, or gelding that was no more than five years old the last grass, to be certified by the breeder, [1061, 1062] each horse to pay two guineas entrance, run three heats, the usual four miles’ course for a heat, and carry nine stone, besides saddle and bridle. On Tuesday the fourteenth, THE LADY’S PLATE of fifteen pounds’ value by any horse, &c. Women to be the riders: each to pay one guinea entrance, three heats, and twice about the common for a heat.” During the feast of St. Wilfrid, which continues nearly all the week, the inhabitants of Rippon enjoy the privilege of rambling through the delightful grounds of “Studley Royal,” the seat of Mrs. Laurence, a lady remarkable for her amiable character and bounty to the neighbouring poor. On St. Wilfrid’s day the gates of this fairy region are thrown open, and all persons are allowed to wander where they please. No description can do justice to the exuberant distribution of nature and art which surrounds one on every side on entering these beautiful and enchanting grounds; the mind can never cease to wonder, nor the eye tire in beholding them. The grounds consist of about three hundred acres, and are laid out with a taste unexcelled in this country. There is every variety of hill and dale, and a judicious introduction of ornamental buildings with a number of fine statues; among them are Hercules and AntÆus, Roman wrestlers, and a remarkably fine dying gladiator. The beauties of this terrestrial paradise would fill a volume, but the chief attraction is the grand monastic ruin of Fountain’s abbey. This magnificent remain of olden time is preserved with the utmost care by the express command of its owner, and is certainly the most perfect in the kingdom. It is seated in a romantic dale surrounded by majestic oaks and firs. The great civility of the persons appointed to show the place, is not the least agreeable feeling on a visit to Studley Royal. I am, &c.
J. J. A. F.
Dissenters’ Festival. The first of August, as the anniversary of the death of queen Anne, and the accession of George I., seems to have been kept with rejoicing by the dissenters. In the year 1733, they held a great meeting in London, and several other parts of the kingdom to celebrate the day, it being that whereon the “schism bill” was to have taken place if the death of the queen had not prevented it. If this bill had passed into a law, dissenters would have been debarred the liberty of educating their own children.[282]
Dogget’s Coat and Badge. Also in honour of this day there is a rowing match on the river Thames, instituted by Thomas Dogget an old actor of celebrity, who was so attached to the Brunswick family, that sir Richard Steele called him “a whig up to the head and ears.” In the year after George I. came to the throne, Dogget gave a waterman’s coat and silver badge to be rowed for by six watermen on the first day of August, being the anniversary of that king’s accession to the throne. This he continued till his death, when it was found that he had bequeathed a certain sum of money, the interest of which was to be appropriated annually, for ever, to the purchase of a like coat and badge, to be rowed for in honour of the day by six young watermen whose apprenticeships had expired the year before. This ceremony is every year performed on the first of August, the claimants setting out, at a signal given, at that time of the tide when the current is strongest against them, and rowing from the Old Swan, near London-bridge, to the White Swan at Chelsea.[283] Broughton, who was a waterman, before he was a prize-fighter, won the first coat and badge.
This annual rowing-match is the subject of a ballad-opera, by Charles Dibdin, first performed at the Haymarket, in 1774, called “The Waterman, or the First of August.” In this piece Tom Tugg, a candidate for Dogget’s coat and badge, sings the following, which was long a popular SONG. And did you not hear of a jolly young waterman,
Who at Blackfriars-bridge used for to ply;
And he feather’d his oars with such skill and dexterity,
Winning each heart and delighting each eye:
He looked so neat, and rowed so steadily,
The maidens all flocked in his boat so readily,
[1063, 1064]And he eyed the young rogues with so charming an air,
That this waterman ne’er was in want of a fare.
What sights of fine folks he oft row’d in his wherry!
’Twas clean’d out so nice, and so painted withal;
He was always first oars when the fine city ladies,
In a party to Ranelagh went, or Vauxhall:
And oftentimes would they be giggling and leering,
But ’twas all one to Tom, their gibing and jeering,
For loving, or liking, he little did care,
For this waterman ne’er was in want of a fare.
And yet, but to see how strangely things happen,
As he row’d along, thinking of nothing at all,
He was plied by a damsel so lovely and charming,
That she smiled, and so straightway in love he did fall;
And, would this young damsel but banish his sorrow,
He’d wed her to-night before to-morrow:
And how should this waterman ever know care,
When he’s married and never in want of a fare?
Tom Tug wins Dogget’s coat and badge under the eyes of his mistress, who sits with her friends to see the rowing-match from an inn window overlooking the river; and, with the prize, he wins her heart.
Dogget. Colley Cibber calls Dogget “a prudent, honest man,” and relates anecdotes highly to our founder’s honour. One of them is very characteristic of Dogget’s good sense and firmness. The lord chamberlain was accustomed to exercise great power over actors. In king William’s reign he issued an order that no actor of either company should presume to go from one to the other without a discharge, and the lord chamberlain’s permission; and messengers actually took performers who disobeyed the edict into custody. Dogget was under articles to play at Drury-lane, but conceiving himself treated unfairly, quitted the stage, would act no more, and preferred to forego his demands rather than hazard the tediousness and danger of the law to recover them. The manager, who valued him highly, resorted to the authority of the lord chamberlain. “Accordingly upon his complaint, a messenger was immediately despatched to Norwich, where Dogget then was, to bring him up in custody. But doughty Dogget, who had money in his pocket, and the cause of liberty at his heart, was not in the least intimidated by this formidable summons. He was observed to obey it with a particular cheerfulness, entertaining his fellow-traveller, the messenger, all the way in the coach (for he had protested against riding) with as much humour as a man of his business might be capable of tasting. And, as he found his charges were to be defrayed, he, at every inn, called for the best dainties the country could afford, or a pretended weak appetite could digest. At this rate they jollily rolled on, more with the air of a jaunt than a journey, or a party of pleasure than of a poor devil in durance. Upon his arrival in town, he immediately applied to the lord chief justice Holt for his habeas corpus. As his case was something particular, that eminent and learned minister of the law took a particular notice of it: for Dogget was not only discharged, but the process of his confinement (according to common fame) had a censure passed upon it in court.” “We see,” says Cibber, “how naturally power, only founded on custom, is apt, where the law is silent, to run into excesses; and while it laudably pretends to govern others, how hard it is to govern itself.”[284]
Scarcely any thing is known of this celebrated performer, but through Cibber, with whom he was a joint patentee in Drury-lane theatre. They sometimes warmly differed, but Cibber respected his integrity and admired his talents. The accounts of Dogget in “Cibber’s Apology,” are exceedingly amusing, and the book is now easily accessible, for it forms the first volume of “Autobiography, a collection of the most instructive and amusing lives written by the parties themselves;”—a work printed in an elegant form, and published at a reasonable price, and so arranged that every life may be purchased separately. Cibber says of Dogget, “He was a golden actor.—He was the most an original, and the strictest observer of nature, [1065, 1066] of all his contemporaries. He borrowed from none of them; his manner was his own; he was a pattern to others, whose great merit was, that they had sometimes tolerably imitated him. In dressing a character to the greatest exactness he was remarkably skilful; the least article of whatever habit he wore, seemed in some degree to speak and mark the different humour he presented; a necessary care in a comedian, in which many have been too remiss or ignorant. He could be extremely ridiculous without stepping into the least impropriety to make him so. His greatest success was in characters of lower life, which he improved from the delight he took in his observations of that kind in the real world. In songs and particular dances, too, of humour, he had no competitor. Congreve was a great admirer of him, and found his account in the characters he expressly wrote for him. In those of Fondlewife, in his ‘Old Batchelor,’ and Ben, in ‘Love for Love,’ no author and actor could be more obliged to their mutual masterly performances.” Dogget realized a fortune, retired from the stage, and died, endeared to watermen and whigs, at Eltham, in Kent, on the twenty-second of September, 1721.
NATURALISTS’ CALENDAR. Mean Temperature 64·77.
August 2. Chronology. Thomas Gainsborough, eminent as a painter, and for love of his art, died on the second of August, 1788. His last words were, “We are all going to heaven, and Vandyke is of the party.” He was buried, by his own desire, near his friend Kirby, the author of the Treatise on “Perspective,” in the grave-yard of Kew chapel. Gainsborough was born at Sudbury, in Suffolk, in 1727, where his father was a clothier, and nature the boy’s teacher. He passed his mornings in the woods alone; and in solitary rambles sketched old trees, brooks, a shepherd and his flock, cattle, or whatever his fancy seized on. After painting several landscapes, he arrived in London and received instructions from Gravelot and Hayman: he lived in Hatton-Garden, married a lady with 200l. a year went to Bath, and painted portraits for five guineas, till the demand for his talent enabled him gradually to raise the price to a 100l. He settled in Pall-mall in 1774, with fame and fortune. Gainsborough, while at Bath, was chosen a member of the Royal Academy on its institution, but neglected its meetings. Sir Joshua Reynolds says, “whether he most excelled in portraits, landscapes, or fancy pictures, it is most difficult to determine.” His aËrial perspective is uncommonly light and beautiful. He derived his grace and elegance from nature, rather than manners; and hence his paintings are inimitably true and bewitching. Devoted to his art, he regretted leaving it; just before his death, he said, “he saw his deficiences, and had endeavoured to remedy them in his last works.” No object was too mean for Gainsborough’s pencil; his habit of closely observing things in their several particulars, enabled him to perceive their relations to each other, and combine them. By painting at night, he acquired new perceptions: he had eyes and saw, and he secured every advantage he discovered. He etched three plates; one for “Kirby’s Perspective;” another an oak tree with gypsies; and the third, a man ploughing on a rising ground, which he spoiled in “biting in:” the print is rare. In portraits he strove for natural character, and when this was attained, seldom proceeded farther. He could have imparted intelligence to the features of the dullest, but he disdained to elevate what nature had forbidden to rise; hence, if he painted a butcher in his Sunday-coat, he made him, as he looked, a respectable yeoman; but his likenesses were chiefly of persons of the first quality, and he maintained their dignity. His portraits are seldom highly finished, and are not sufficiently estimated, for the very reason whereon his reputation for natural scenery is deservedly high. Sir Joshua gave Gainsborough one hundred guineas for a picture of a girl and pigs, though its artist only required sixty.[285] Gainsborough had what the world calls eccentricities. They resulted rather from his indulgence in study, than contempt for the usages of society. It was well for Gainsborough that he could disregard the courtesies of life without disturbance to his happiness, from those with whom manners are morals. [1067, 1068] A series of “Studies of Figures” from Gainsborough’s “Sketch Books,” are executed in lithography, in exact imitation of his original drawings by Mr. Richard Lane. Until this publication, these drawings were unknown. Mr. Lane’s work is to Gainsborough, what the prints in Mr. Otley’s “Italian School of Design,” are to Raphael and Michael Angelo. Each print is so perfect a fac-simile, that it would be mistaken for the original drawing, if we were not told otherwise. This is the way to preserve the reputation of artists. Their sketches are often better than their paintings; the elaboration of a thought tends to evaporate its spirit.
NATURALISTS’ CALENDAR. Mean Temperature 64·95.
August 3. Chronology. Michael Adanson, an eminent naturalist of Scottish extraction, born in April, 1727, at Aix, in Provence, died at Paris on the third of August, 1806. Needham, at one of his examinations, presented Adanson, then a child, with a microscope, and the use of the instrument gave the boy a bias to the science which he distinguished as a philosopher. His parents destined him for the church, and obtained a prebend’s stall for him, but he abandoned his seat, made a voyage to Senegal in 1757, and published the result of his labours in a natural history of that country. This obtained him the honour of corresponding member in the Academy of Sciences. In 1763, his “Famille des Plantes” appeared; it was followed by a design of an immense general work, which failed from Louis XV., withholding his patronage. He formed the project of a settlement on the African coast for raising colonial produce without negro slavery, which the French East India company refused to encourage: he refused to communicate his plan to the English, who, after they had become martyrs of Senegal, applied for it to Adanson, through lord North. He declined invitations from the courts of Spain and Russia, and managed as well as he could with pensions derived from his office of royal censor, his place in the academy, and other sources inadequate to the expense of forming his immense collections. He was reduced to poverty by the revolution. The French invited him to join it as a member; he answered, “he had no shoes.” This procured him a small pension, whereon he subsisted till his death.[286]
So early as thirteen years of age, Adanson began to write notes on the natural histories of Aristotle and Pliny; but soon quitted books to study nature. He made a collection of thirty-three thousand existences, which he arranged in a series of his own. This was the assiduous labour of eight years. Five years spent at Senegal, gave him the opportunity of augmenting his catalogue. He extended his researches to subjects of commercial utility, explored the most fertile and best situated districts of the country, formed a map of it, followed the course of the Niger, and brought home with him an immense collection of observations, philosophical, political, moral, and economical, with an addition to his catalogue of about thirty thousand hitherto unknown species, which, with his former list, and subsequent additions brought the whole number to more than ninety thousand.
The arrangement of Adanson’s “Families des Plantes,” is founded upon the principle, “that if there is in nature a system which we can detect, it can only be founded on the totality of the relations of characters, derived from all the parts and qualities of plants.” His labours are too manifold to be specified, but their magnitude may be conceived from his having laid before the academy, in 1773, the plan of his “Universal Natural EncyclopÆdia,” consisting of one hundred and twenty manuscript volumes, illustrated by seventy-five thousand figures, in folio. In 1776, he published in the “Supplement of the first EncyclopÆdia,” by Diderot and D’Alembert, the articles relative to natural history and the philosophy of the sciences, comprised under the letters A. B. C. In 1779, he journied over the highest mountains in Europe, whence he brought more than twenty thousand specimens of different minerals, and charts of more than twelve hundred leagues of country. He was the possessor of the most copious cabinet in the world. [1069, 1070] Adanson’s first misfortune from the revolution was the devastation of his experimental garden, in which he had cultivated one hundred and thirty kinds of mulberry to perfection; and thus the labour of the best part of his life was overthrown in an instant. One privation succeeded another, till he was plunged in extreme indigence, and prevented from pursuing his usual studies for want of fire and light. “I have found him in winter (says his biographer) at nine in the evening, with his body bent, his head stooped to the floor, and one foot placed upon another, before the glimmering of a small brand, writing upon this new kind of desk, regardless of the inconvenience of an attitude which would have been a torment to any one not excited by the most inconceivable habit of labour, and inspired with the ecstacy of meditation.” Adanson’s miserable condition was somewhat alleviated by the minister Benezech; but another minister, himself a man of letters, Francois de Neufchateau, restored Adanson to the public notice, and recommended him to his successors. The philosopher, devoted to his studies, and apparently little fitted for society, sought neither patron nor protector; and indeed he seems never to have been raised above that poverty, which was often the lot of genius and learning in the stormy period of the revolution. His obligations to men in power were much less than to a humbler benefactor, whose constant and generous attachment deserves honourable commemoration. This was Anne-Margaret-Roux, the wife of Simon Henry, who, in 1783, at the age of twenty-eight, became the domestic of Adanson, and from that time to his death, stood in the place to him of relations, friends, and fortune. During the extremity of his distress, when he was in want of every necessary, she waited upon him during the day, and passed the night, without his knowledge, in labours, the wages of which she employed in the purchase of coffee and sugar, without which he could do nothing. At the same time, her husband, in the service of another master in Picardy, sent every week bread, meat, and vegetables, and even his savings in money, to supply the other wants of the philosopher. When Adanson’s accumulated infirmities rendered the cares of the wife insufficient, Simon Henry came and assisted her, and no more quitted him. From the time of his residence at Senegal, Adanson was exceedingly sensible of cold and humidity; and from inhabiting a ground floor, without cellars, in one of the lowest streets in Paris, he was continually labouring under rheumatic affections. The attitude in which he read and wrote, which was that of his body bent in an arm-chair, and his legs raised high on each side of the chimney-place, contributed to deposit humours upon his loins, and the articulations of his thighs. When he had again got a little garden, he used to pass whole days before his plants, sitting upon his crossed legs; and he often forgot, in the ardour of study, to go to bed. This mode of life occasioned an osseous disease in the right thigh. In January, 1806, as he was standing by his fire, he perceived his thigh bend, and would have fallen, had he not been supported by his devoted domestic. He was put to bed, the limb was replaced, and he was attended with the utmost assiduity by the faithful pair, who even tore up their own linen for his dressings. Except his surgeon, they were the only human beings he saw during the last six months of his life—a proof how little he had cultivated friendship among his equals. Napoleon informed of his wretched situation, sent him three thousand livres, which his two attendants managed with the greatest fidelity. Whilst confined to his bed, he continued his usual occupation of reading and writing, and was seen every morning with the pen in his hand, writing without spectacles, in very small characters, at arm’s length. The powers of his understanding were entire when he expired.[287]
NATURALISTS’ CALENDAR. Mean Temperature 64·25. [286] General Biography, vol. i. 17.[287] Dr. Aikin’s AthenÆum.
August 4. Long Bowls. On the fourth of August, 1739, a farmer of Croydon undertook for a considerable wager, to bowl a skittle-bowl from that town to London-bridge, about eleven miles, in 500 times, and performed it in 445.[288]
NATURALISTS’ CALENDAR. Mean Temperature 63·72.
[1071, 1072] August 5. St. James’s Day, Old Style. It is on this day, and not on St. James’s day new style, as mistakingly represented in vol. i. col. 978, that oysters come in. Oyster Day. For the Every-Day Book. Greengrocers rise at dawn of sun—
August the fifth—come haste away!
To Billingsgate the thousands run,—
’Tis Oyster Day!—’tis Oyster Day!
Now at the corner of the street
With oysters fine the tub is filled;
The cockney stops to have a treat
Prepared by one in opening skilled.
The pepper-box, the cruet,—wait
To give a relish to the taste;
The mouth is watering for the bait
Within the pearly cloisters chased.
Take off the beard—as quick as thought
The pointed knife divides the flesh;—
What plates are laden—loads are bought
And eaten raw, and cold, and fresh!
Some take them with their steak for sauce,
Some stew, and fry, and scollop well;
While, Leperello-like, some toss;
And some in gutting them excel.[289]
Poor creatures of the ocean’s wave!
Born, fed, and fatted for our prey;—
E’en boys, your shells when parted, crave,
Perspective for the “Grotto day.”
With watchful eye in many a band
The urchin wights at eve appear;
They raise their “lights” with voice and hand—
“A grotto comes but once a year!”
Then, in some rustic gardener’s bed
The shells are fixed for borders neat;
Or, crushed within a dustman’s shed,
Like deadmen’s bones ’neath living feet.
*,*,P.
Chronology. Sir Reginald Bray, the architect of king Henry the seventh’s chapel, died August 5, 1503. His family came into England with the Conqueror, and flourished in Northampton and Warwickshire. He was second son to sir Richard Bray, a privy counsellor to king Henry VI. In the first year of Richard III. Reginald had a general pardon, for having adhered, it is presumed, to Henry VI. He favoured the advancement of the earl of Richmond to the throne as Henry VII., who made him a knight banneret, probably on Bosworth field. At this king’s coronation he was created a knight of the bath, and afterwards a knight of the garter. Sir Reginald Bray was a distinguished statesman and warrior. He served at the battle of Blackheath in 1497, on the Cornish insurrection under lord Audley, part of whose estates he acquired by grant. He was constable of Oakham castle in Rutlandshire, joint chief justice of the forests south of Trent, high steward of the university of Oxford, chancellor of the duchy of Lancaster, and high treasurer. Distinguished by the royal favour, he held the Isle of Wight for his life at an annual rent of three hundred marks, and died possessed of large estates, under a suspicious sovereign who extorted large sums from his subjects when there was very little law to control the royal will. His administration was so just as to procure him the title of “the father of his country.” To his skill in architecture we are indebted for the most eminent ecclesiastical ornament of the metropolis—the splendid chapel founded by Henry in his lifetime at Westminster; and he conducted the chapel of St. George, at Windsor palace, to its completion.
NATURALISTS’ CALENDAR. Mean Temperature 63·47.
August 6. Transfiguration. For this denomination of the day see vol. i. col. 1071. It is alleged that this festival was observed at Rome in the fifth century, though not universally solemnized until in 1457 pope Calixtus III. ordained its celebration to commemorate the raising of the siege of Belgrade by Mahomet II.[290]
NATURALISTS’ CALENDAR. Mean Temperature 63·37.
[1073, 1074] August 7. Name of Jesus. A festival in honour of the name of Jesus appears was anciently held on the second Sunday in Epiphany, from whence it was removed at the reformation to this day, and the name of St. Donatus expunged by the English reformers to make room for it. That saint’s name had previously been substituted for that of St. Afra, to whom the day had first been dedicated in honour of her martyrdom.
Caput Sancti Adalberonis. Augsburg cathedral was rebuilt by St. Ulric to whom and St. Afra jointly it was dedicated: a Latin folio with engravings by Kilian describes its magnificence.[291] In the church were preserved the sculls of several saints, blazing with jewellery, mitred or crowned, reposing on embroidered cushions, and elevated on altars or reliquaries. One of these is selected as a specimen of the sumptuous adornment of deceased mortality in Roman catholic churches.
[1075, 1076] St. Afra. This saint is alleged to have suffered martyrdom under Dioclesian. She had led an abandoned life at Augsburg, but being required to sacrifice to the heathen deities she refused; wherefore, with certain of her female companions, she was bound to a stake in an island on the river Lech, and suffocated by smoke from vine branches. She is honoured as chief patroness of Augsburg.
St. Ulric. This saint was bishop of Augsburg, which city he defended against the barbarians by raising walls and erecting fortresses around it, and died in 973, surrounded by his clergy, while lying on ashes strewed on the floor in the form of a cross.
NATURALISTS’ CALENDAR. Mean Temperature 63·20.
August 8. The Season. This time of the year is usually remarkably fine. The rich glow of summer is seldom in perfection till August. We now enjoy settled hot weather, a glowing sky, with varied and beautiful, but not many clouds, and delightfully fragrant and cool evenings. The golden yellow of the ripe corn, the idea of plenty inspired by the commencing harvest of wheat, the full and mature appearance of the foliage, in short the tout ensemble of nature at this time is more pleasing than perhaps that of any of the other summer months. One of the editors of the “Perennial Calendar,” inserts some verses which he found about this time among his papers; he says they are “evidently some parody,” and certainly they are very agreeable.
Infantine Recollections In Fancy how dear are the scenes of my childhood
Which old recollections recal to my view!
My own little garden, its plants, and the wild wood,
The old paper Kite that my Infancy flew.
The cool shady Elm Grove, the Pond that was by it,
My small plaything Mill where the rain torrent fell;
My Father’s Pot Garden, the Drying Ground nigh it,
The old wooden Pump by the Melon ground well.
That Portugal Laurel I hail as a treasure,
For often in Summer when tired of play,
I found its thick shade a most exquisite pleasure,
And sat in its boughs my long lessons to say.
There I first thought my scholarship somewhat advancing,
And turning my Lilly right down on its back,
While my thirst for some drink the Sun’s beams were enhancing
I shouted out learnedly—Da mihi lac.
No image more dear than the thoughts of these baubles,
Ghigs, Peg Tops, and Whip Tops, and infantine games
The Grassplot for Ball, and the Yewwalk for Marbles,
And the arbours for whoop, and the vine trellis frames.
Those three renowned Poplars, by Summer winds waved
By Tom, Ben, and Ned, that were planted of yore,
’Twixt the times when these Wights were first breeched and first shaved
May now be hewn down, and may waver no more!
[1077, 1078]How well I remember, when Spring flowers were blowing,
With rapture I cropt the first Crocuses there!
Life seemed like a Lamp in eternity glowing,
Nor dreamt I that all the green boughs would be sear.
In Summer, while feasting on Currants and Cherries,
And roving through Strawberry Beds with delight,
I thought not of Autumn’s Grapes, Nuts, and Blackberries,
Nor of Ivy decked Winter cold shivering in white.
E’en in that frosty season, my Grandfather’s Hall in,
I used to sit turning the Electric Machine,
And taking from Shockbottles shocks much less galling,
If sharper than those of my manhood I ween.
The Chesnuts I picked up and flung in the fires,
The Evergreens gathered the hot coals to choke;
Made reports that were emblems of blown up desires,
And warm glowing hopes that have ended in smoke.
How oft have I sat on the green bench astonished
To gaze at Orion and Night’s shady car,
By the starspangled Sky’s Magic Lantern admonished
Of time and of space that were distant afar!
But now when embarked on Life’s rough troubled ocean,
While Hope with her anchor stands up on the bow,
May Fortune take care of my skiff put in motion,
Nor sink me when coyly she steps on the prow.
NATURALISTS’ CALENDAR. Mean Temperature 62·97.
August 9. The Eagle—a Royal Bird. The “Gentleman’s Magazine” records that, on August the ninth, 1734 a large eagle was taken near Carlton, in Kent, by a taylor: its wings when expanded were three yards eight inches long. It was claimed by the lord of the manor, but afterwards demanded by the king’s falconer as a royal bird and carried to court.
It was formerly a custom with itinerant showmen, who had tolerably sized eagles among their “wonders of nature,” to call them “Eagles of the Sun.” To the Sun. Most glorious orb! that wert a worship, ere
The mystery of thy making was reveal’d!
Thou earliest minister of the Almighty,
Which gladden’d, on their mountain tops, the hearts
Of the Chaldean shepherds, till they pour’d
Themselves in orisons! Thou material God!
And representative of the Unknown—
Who chose thee for His shadow! Thou chief star!
Centre of many stars! which mak’st our earth
Endurable, and temperest the hues
And hearts of all who walk within thy rays;
Sire of the seasons! Monarch of the climes,
And those who dwell in them! for near or far,
Our inborn spirits have a tint of thee,
Even as our outward aspects;—thou dost rise,
And shine, and set in glory. Fare thee well!
Byron. [1079, 1080] Sunset. We walked along the pathway of a field,
Which to the east a hoar wood shadowed o’er,
But to the west was open to the sky:
There now the sun had sunk; but lines of gold
Hung on the ashen clouds, and on the points
Of the far level grass and nodding flowers,
And the old dandelion’s hoary beard,
And, mingled with the shades of twilight lay
On the brown massy woods: and in the east
The broad and burning moon lingeringly rose
Between the black trunks of the crowded trees,
While the faint stars were gathering overhead.
NATURALISTS’ CALENDAR. Mean Temperature 62·45.
August 10. This is the festival day of St. Lawrence. Chronology. Old Anthony Munday, the pleasant continuator of Stow’s “Survey,” renders this day remarkable by a curious notice. Coya Shawsware’s Tomb. This is an exactly reduced fac-simile representation of the wood-cut in Stow, and the following is Anthony Munday’s story:— “This monument, or that of which this is a shadow, with their characters engraven about it, stands in Petty France, at the west end of the lower churchyard of St. Botolphes, Bishopsgate, (not within, but without the walls, the bounds of our consecrated ground,) and was erected to the memory of one Coya Shawsware, a Persian merchant, and a principal servant and secretary to the Persian ambassadour, with whom he and his sonne came over. He was aged forty-four, and buried the tenth of August, 1626: the ambassadour himselfe, young Shawsware his sonne, and many other Persians (with many expressions of their infinite love and sorrow) following him to the ground betweene eight and nine of the clocke in the morning. The rites and ceremonies that (with them) are done to the dead, were chiefly performed by his sonne, who, sitting crosse-legged at the north end of the [1081, 1082] grave, (for his tombe stands north and south,) did one while reade, another while sing; his reading and singing intermixt sighing and weeping: and this, with other things that were done in the grave in private (to prevent with the sight the relation) continued about halfe an houre. “But this was but this dayes businesse: for, as this had not beene enough to performe to their friend departed, to this place and to this end (that is, prayer, and other funerall devotions) some of them came every morning and evening at sixe and sixe, for the space of a moneth together; and had come (as it was then imagined) the whole time of their abode here in England, had not the rudenesse of our people disturbed and prevented their purpose.”
NATURALISTS’ CALENDAR. Mean Temperature 63·69.
August 11. Dog Days end. Clouds. Clouds are defined to be a collection of vapours suspended in the atmosphere, and rendered visible. Although it be generally allowed that clouds are formed from the aqueous vapours, which before were so closely united with the atmosphere as to be invisible, it is not easy to account for the long continuance of some very opaque clouds without dissolving; or to assign the reason why the vapours, when they have once begun to condense, do not continue to do so till they at last fall to the ground in the form of rain or snow, &c. It is now known that a separation of the latent heat from the water, of which vapour is composed, is attended with a condensation of that vapour in some degree; in such case it will first appear as a smoke, mist, or fog; which, if interposed between the sun and earth, will form a cloud; and the same causes continuing to operate, the cloud will produce rain or snow. It is however abundantly evident that some other cause beside mere heat or cold is concerned in the formation of clouds, and the condensation of atmospherical vapours. This cause is esteemed in a great measure the electrical fluid; indeed electricity is now so generally admitted as an agent in all the great operations of nature, that it is no wonder to find the formation of clouds attributed to it; and this has accordingly been given by Beccaria as the cause of the formation of all clouds whatsoever, whether of thunder, rain, hail, or snow. But whether the clouds are produced, that is, the atmospheric vapours rendered visible, by means of electricity or not, it is certain that they do often contain the electric fluid in prodigious quantities, and many terrible and destructive accidents have been occasioned by clouds very highly electrified. The most extraordinary instance of this kind perhaps on record, happened in the island of Java, in the East Indies, in August, 1772. On the eleventh of that month, at midnight, a bright cloud was observed covering a mountain in the district called Cheribon, and several reports like those of a gun were heard at the same time. The people who dwelt upon the upper parts of the mountain not being able to fly fast enough, a great part of the cloud, eight or nine miles in circumference, detached itself under them, and was seen at a distance, rising and falling like the waves of the sea, and emitting globes of fire so luminous, that the night became as clear as day. The effects of it were astonishing; every thing was destroyed for twenty miles round; the houses were demolished; plantations were buried in the earth; and two thousand one hundred and forty people lost their lives, besides one thousand five hundred head of cattle, and a vast number of horses, goats, &c.
The height of the clouds is not usually great: the summits of high mountains being commonly quite free from them, as many travellers have experienced in passing these mountains. It is found that the most highly electrified clouds descend lowest, their height being often not more than seven or eight hundred yards above the ground; and sometimes thunderclouds appear actually to touch the ground with one of their edges; but the generality of clouds are suspended at the height of a mile, or little more, above the earth.
The motions of the clouds, though often [1083, 1084] directed by the wind, are not always so, especially when thunder is about to ensue. In this case they are seen to move very slowly, or even to appear quite stationary for some time. The reason of this probably is, that they are impelled by two opposite streams of air nearly of equal strength; and in such cases it seems that both the aËrial currents ascend to a considerable height; for Messrs. Charles and Robert, when endeavouring to avoid a thunder cloud, in one of their aËrial voyages with a balloon, could find no alteration in the course of the current, though they ascended to the height of four thousand feet above the earth. In some cases the motions of the clouds evidently depend on their electricity, independent of any current of air whatever. Thus, in a calm and warm day, small clouds are often seen meeting each other in opposite directions, and setting out from such short distances, that it cannot be supposed that any opposite winds are the cause. Such clouds, when they meet, instead of forming a larger one, become much smaller, and sometimes quite vanish; a circumstance most probably owing to the discharge of opposite electricities into each other. And this serves also to throw some light on the true cause of the formation of clouds; for if two clouds, the one electrified positively, and the other negatively, destroy each other on contact, it follows that any quantity of vapour suspended in the atmosphere, while it retains its natural quantity of electricity, remains invisible, but becomes a cloud when electrified either plus or minus.
The shapes of the clouds are probably owing to their electricity; for in those seasons in which a great commotion has been excited in the atmospherical electricity, the clouds are seen assuming strange and whimsical shapes, that are continually varying. This, as well as the meeting of small clouds in the air, and vanishing upon contact, is a sure sign of thunder.
The uses of the clouds are evident, as from them proceeds the rain that refreshes the earth, and without which, according to the present state of nature, the whole surface of the earth must become a mere desert. They are likewise useful as a screen interposed between the earth and the scorching rays of the sun, which are often so powerful as to destroy the grass and other tender vegetables. In the more secret operations of nature too, where the electric fluid is concerned, the clouds bear a principal share; and chiefly serve as a medium for conveying that fluid from the atmosphere into the earth, and from the earth into the atmosphere: in doing which, when electrified to a great degree, they sometimes produce very terrible effects; an instance of which is related above.[292]
NATURALISTS’ CALENDAR. Mean Temperature 63·35.
August 12. K. George IV. Born. On the twenty-fifth of August, 1761, the princess Charlotte of Mecklinburgh Strelitz, embarked with her attendants at Cuxhaven, on board the royal yacht, under the salute of a squadron destined to convey her to England, as the affianced bride of his majesty George III. On the twenty-eighth, she sailed, and after that day, no despatches were received until she arrived at Harwich, on the sixth of September. The court was in some concern lest the tediousness of her voyage might have affected her health; but her highness, during her tedious passage, continued in very good health and spirits, often diverting herself with playing on the harpsichord, practising English tunes, and endearing herself to those who were honoured with the care of her person. She had been twice in sight of the British coast, and as often driven off by contrary winds; one day in hopes of landing on English ground, and the next in danger of being driven to the coasts of Norway. Her arrival, therefore, was a desirable event; but as it was night when she came to Harwich, her highness slept on board, and continued there till three in the afternoon the next day, during which time her route had been settled, and instructions received as to the manner of her proceeding to St. James’s. At her landing, she was received by the mayor and aldermen of Harwich, in their usual formalities. About five o’clock she came to Colchester, and stopped at the house of Mr. Enew, where she was received [1085, 1086] and waited upon by Mrs. Enew and Mrs. Rebow; but captain Best attended her with coffee, and lieutenant John Seaber with tea. Being thus refreshed, she proceeded to Witham, where she arrived at a quarter past seven, and stopped at lord Abercorn’s, and his lordship provided as elegant an entertainment for her as the time would admit. During supper, the door of the room was ordered to stand open, that every body might have the pleasure of seeing her highness, and on each side of her chair stood the lords Harcourt and Anson. She slept that night at his lordship’s house. A little after twelve o’clock next day, her highness came to Romford, where the king’s coach and servants met her; and after stopping to drink coffee at Mr. Dutton’s where she was waited upon by the king’s servants, she entered the king’s coach. The attendants of her highness were in three other coaches. In the first were some ladies of Mecklenburgh, and in the last was her highness, who sat forward, and the duchess of Ancaster and Hamilton backward. On the road she was extremely courteous to every body, showing herself, and bowing to all who seemed desirous of seeing her, and ordering the coach to go extremely slow through the towns and villages as she passed, that as many as would might have a full view of her. The carriages were attended by an incredible number of spectators, both on horse and foot, to Stratford-le-Bow and Mile-end, where they turned up Dog-row, and prosecuted their journey to Hackney turnpike, then by Shoreditch church, and up Old-street to the City-road, across Islington, along the New-road into Hyde-park, down Constitution-hill into St. James’s park, and then to the garden-gate of the palace, where she was received by all the royal family. She was handed out of the coach by the duke of York, and met in the garden by his majesty, who in a very affectionate manner raised her up and saluted her, as she was going to pay her obeisance, and then led her into the palace, where she dined with his majesty, the princess dowager, and the princess Augusta. After dinner her highness was pleased to show herself with his majesty in the gallery and other apartments fronting the park. About eight o’clock in the evening, the procession began to the chapel-royal. Her highness was attended by six dukes’ daughters as bride-maids; her train was supported by the daughters of six earls, and she was preceded by one hundred and twenty ladies in extremely rich dresses, who were handed into the chapel by the duke of York. The marriage ceremony was performed by the archbishop of Canterbury. The duke of Cumberland gave the princess’s hand to his majesty, and, immediately on the joining of their hands, the park and tower guns were fired. There was afterwards a public drawing-room; but no one was presented. The metropolis was illuminated, and there were the utmost public demonstrations of joy. On the following day, the ninth of September, there was the most brilliant court at St. James’s ever remembered. On the fourteenth, the lord mayor, aldermen, and common council of London, waited on their majesties and the princess dowager of Wales, with their addresses of congratulation. On the same day the chancellor and university of Cambridge presented the university address, and in the evening, about a quarter after six, their majesties went to Drury-lane theatre in chairs, and most of the royal family in coaches, to see the “Rehearsal;” they were attended by the horse guards. The theatre was full almost as soon as the doors were opened. Of the vast multitude assembled, not a fiftieth part gained admission. Never was seen so brilliant a house; the ladies were mostly dressed in the clothes and jewels they wore at the royal marriage.
On the twelfth of August, 1762, at twenty-four minutes after seven, an heir apparent to the throne afterwards king George IV., was born. The archbishop of Canterbury was in the room, and certain great officers of state in a room adjoining, with the door open into the queen’s apartment. The person who waited on the king with the news, received a present of a five hundred pound bank bill.[293] On this occasion, congratulatory addresses flowed in on their majesties from every part of the kingdom. The quakers’ address was presented to his majesty on the first of October, and read by Dr. Fothergill, as follows:— [1087, 1088] George the Third, king of Great Britain, and the dominions thereunto belonging. The humble address of his Protestant subjects, the people called Quakers. May it please the king, The satisfaction we feel in every event that adds to the happiness of our sovereign, prompts us to request admittance to the throne, on the present interesting occasion. The birth of a prince, the safety of the queen, and thy own domestic felicity increased, call for our thankfulness to the Supreme Dispenser of every blessing; and to the king our dutiful and unfeigned congratulations. In the prince of Wales we behold another pledge of the security of those inestimable privileges, which we have enjoyed under the monarchs of thy illustrious house—kings, distinguished by their justice, their clemency, and regard to the prosperity of their people: a happy presage, that under their descendants, our civil and religious liberties will devolve, in their full extent, to succeeding generations. Long may the Divine Providence preserve a life of so great importance to his royal parents, to these kingdoms, and to posterity; that formed to piety and virtue, he may live beloved of God and man, and fill at length the British throne with a lustre not inferior to his predecessors. The King’s answer. I take very kindly this fresh instance of your duty and affection, and your congratulations on an event so interesting to me and my family. You may always rely on my protection.
NATURALISTS’ CALENDAR. Mean Temperature 64·35.
August 13. Chronology. August 13, 1783.—The eminent lawyer, John Dunning (lord Ashburton) died. He was the second son of an attorney at Ashburton, in Devonshire, where he was born, October 18, 1731, educated at the free-school there, and articled to his father. Preferring the principles to the practice of the law, he obtained admission to the bar, and attended on the court and circuits without briefs, till, in 1759, he drew a memorial in behalf of the East India company against the claims of the Dutch, which was deemed a masterpiece in language and reasoning, and brought him into immediate notice. His able arguments against general warrants obtained him high reputation, and he was engaged in almost every great case. He became successively recorder of Bristol, member for Calne, and solicitor-general, which office he surrendered on the resignation of his friend lord Shelburne. When this nobleman returned to power he made Mr. Dunning chancellor of the duchy of Lancaster, and a peer of parliament. At the bar he was a most eloquent and powerful orator, and in the house of commons a distinguished opponent of the American war. He is reputed to have been the soundest common and constitutional lawyer of his time.[294]
NATURALISTS’ CALENDAR. Mean Temperature 62·77.
August 14. Chronology. August 14, 1794, died George Colman the elder, an elegant scholar, and dramatist. He was born in 1733, at Florence, where his father was appointed resident from Great Britain to the court of Tuscany. He received his education at Westminster-school, and Christchurch-college, Oxford, where he became acquainted with Lloyd, Churchill, and Bonnel Thornton. In conjunction with the latter he wrote “the Connoisseur,” which procured him many eminent literary friendships. By the advice of lord Bath he went to the bar, but neglected its duties to court the muses. His fame as a dramatist is maintained by the “Clandestine Marriage,” the “Provoked Husband,” and the “Jealous Wife.” He wrote several other pieces for the stage, translated Terence, and Horace’s “Art of Poetry,” and became manager of Covent-garden theatre, and afterwards the patentee of the little theatre in the Haymarket, which he managed till paralysis impaired his faculties, and he sunk into a state of helplessness, from whence he never recovered.
NATURALISTS’ CALENDAR. Mean Temperature 63·27.
[1089, 1090] August 15. Assumption, B. V. M. This Romish festival is retained in the church of England calendar.
Our old acquaintance Barnaby Googe rhimes of this festival from Naogeorgus:— The blessed virgin Marie’s feast,
hath here his place and time,
Wherein departing from the earth,
she did the heavens clime;
Great bundels then of hearbes to Church,
the people fast doe beare,
The which against all hurtfull things,
the priest doth hallow theare.
Thus kindle they and nourish still,
the people’s wickednesse,
And vainly make them to beleeve
whatsoever they expresse:
For sundrie witchcrafts by these hearbs
ar wrought, and divers charmes,
And cast into the fire, are thought
to drive away all harmes,
And every painefull griefe from man,
or beast, for to expell,
Farre otherwise than nature, or
the worde of God doth tell.
There is a volume printed at Amsterdam, 1657, entitled, “Jesus, Maria, Joseph; or the Devout Pilgrim of the Everlasting Blessed Virgin Mary, in his Holy Exercises, Affections, and Elevations, upon the sacred Mysteries of Jesus, Maria, Joseph.” From this curious book an amusing extract may be adduced, as a specimen of the language employed by certain writers of the Romish church in their addresses to the virgin:— “You, O Mother of God, are the spiritual Paradise of the second Adam; the delicate cabinet of that divine marriage which was made betwixt the two natures; the great hall wherein was celebrated the world’s general reconciliation; you are the nuptial bed of the eternal word; the bright cloud carrying him who hath the cherubins for his chariot; the fleece of wool filled with the sweet dew of heaven, whereof was made that admirable robe of our royal shepherd, in which he vouchsafed to look after his lost sheep; you are the maid and the mother, the humble virgin and the high heaven both together; you are the sacred bridge whereby God himself descended to the earth; you are that piece of cloth whereof was composed the glorious garment of hypostatical union, where the worker was the Holy Ghost, the hand the virtue of the Most High, the wool the old spoils of Adam, the woof your own immaculate flesh, and the shuttle God’s incomparable goodness, which freely gave us the ineffable person of the word incarnate. “You are the container of the incomprehensible; the root of the world’s first, best, and most beautiful flower; the mother of him who made all things; the nurse of him who provides nourishment for the whole universe; the bosom of him who unfolds all being within his breast; the unspotted robe of him who is clothed with light as with a garment; you are the sally-port through which God penetrated into the world; you are the pavilion of the Holy Ghost; and you are the furnace into which the Almighty hath particularly darted the most fervent sunbeams of his dearest love and affection. “All hail! fruitful earth, alone proper and only prepared to bring forth the bread corn by which we are all sustained and nourished; happy leaven, which hath given relish to Adam’s whole race, and seasoned the paste whereof the true life-giving and soul-saving bread was composed; ark of honour in which God himself was pleased to repose, and where very glory itself became sanctified; golden pitcher, containing him who provides sweet manna from heaven, and produces honey from the rock to satisfy the appetites of his hungry people; you are the admirable house of God’s humiliation, through whose door he descended to dwell among us; the living book wherein the Father’s eternal word was written by the pen of the Holy Ghost. You are pleasing and comely as Jerusalem, and the aromatical odours issuing from your garments outvie all the delights of Mount Lebanus; you are the sacred pix of celestial perfumes, whose sweet exhalations shall never be exhausted; you are the holy oil, the unextinguishable lamp, the unfading flower, the divinely-woven purple, the royal vestment, the imperial diadem, the throne of the divinity, the gate of Paradise, the queen of the universe, the cabinet of life, the fountain ever flowing with celestial illustrations. “All hail! the divine lantern encompassing that crystal lamp whose light outshines the sun in its midday splendour, the spiritual sea whence the world’s richest pearl was extracted; the radiant [1091, 1092] sphere, enclosing him within your sacred folds, whom the heavens cannot contain within their vast circumference; the celestial throne of God, more glistering than that of the glorious cherubims, the pure temple, tabernacle, and seat of the divinity. “You are the well-fenced orchard, the fruitful border, the fair and delicate garden of sweet flowers, embalming the earth and air with their odoriferous fragrance, yet shut up and secured from any enemy’s entrance and irruption; you are the holy fountain, sealed with the signet of the most sacred Trinity, from whence the happy waters of life inflow upon the whole universe; you are the happy city of God, whereof such glorious things are everywhere sung and spoken.”[295]
Notre Dame Des Anges. One of the highest mountains of the chain that encircles the territory of Marseilles, has upon its summit a very singular rock, which appears exactly like the ruin of an old castle. This mountain derived its name from a chapel about halfway up, dedicated to the holy virgin, under the name of “Notre Dame des Anges,” but destroyed during the revolution. On the day of the Assumption, there is held on the mountain in the vicinity of the chapel, what is called in the ProvenÇal tongue, a roumaragi, which is a country feast. The people from the neighbouring parts assemble on the spot, dressed in their Sunday clothes, where they join in dancing, playing at bowls, of which the ProvenÇaux are passionately fond, quoits, running races, and other rural sports. Every village in Provence has a similar fÊte on some day in the year. In case of the village being named after any saint, which is very common, as St. Joseph, St. BarnabÉ, St. Zacharie, St. Louis, and many others, the roumaragi is held on that saint’s day. That on the mountain of Notre Dame des Anges is held on the Assumption, on account of the chapel having been dedicated to the holy virgin. During the revolution there was a general suspension of these festivals, but to the great joy of the ProvenÇaux, they were resumed under Napoleon.[296]
Pageant of the Assumption at Rouen. It is related in Mr. Dawson Turner’s “Tour through Normandy,” that formerly a pageant in honour of the virgin was held in the archbishopric of Rouen. Des MarÊts, the governor of Dieppe, in 1443, established it in honour of the final expulsion of the English. The first master of the Guild of the Assumption was the founder of it, under whose auspices and direction it was conducted. About midsummer the principal inhabitants used to assemble at the hotel de ville, or townhouse of Dieppe, and there they selected the girl of the most exemplary character to represent the Virgin Mary, and with her six other young women, to act the parts of the daughters of Sion. The honour of figuring in this holy drama was greatly coveted; and the historian of Dieppe gravely assures us, that the earnestness felt on the occasion mainly contributed to the preservation of that purity of manners and that genuine piety, which subsisted in this town longer than in any other of France! But the election of the virgin was not sufficient: a representative of St. Peter was also to be found among the clergy; and the laity were so far favoured, that they were permitted to furnish the eleven other apostles. This done, upon the fourteenth of August the virgin was laid in a cradle of the form of a tomb, and was carried early in the morning, (of the fifteenth,) attended by her suite of either sex, to the church of St. Jacques; while, before the door of the master of the guild, was stretched a large carpet, embroidered with verses in letters of gold, setting forth his own good qualities, and his love for the holy Mary. Hither also, as soon as lauds had been sung, the procession repaired from the church, and then it was joined by the governor of the town, the members of the guild, the municipal officers, and the clergy of the parish of St. Remi. Thus attended, they paraded the town, singing hymns, which were accompanied by a full band. The procession was increased by the great body of the inhabitants; and its impressiveness was still further augmented by numbers of the youth of either sex, who assumed the garb and attributes of their patron saints, and mixed in the immediate train of the principal actors. They then again repaired to the church, where Te Deum was sung by the full choir, in commemoration [1093, 1094] of the victory over the English; and high mass was performed, and the sacrament administered to the whole party. During the service, a scenic representation was given of the Assumption of the Virgin. A scaffolding was raised, reaching nearly to the top of the dome, and supporting an azure canopy intended to emulate the “spangled vault of heaven;” and about two feet below the summit of it appeared, seated on a splendid throne, an old man as the image of the Father Almighty, a representation equally absurd and impious, and which could alone be tolerated by the votaries of the worst superstitions of popery. On either side four pasteboard angels, of the size of men, floated in the air, and flapped their wings in cadence to the sounds of the organ; while above was suspended a large triangle, at whose corners were placed three smaller angels, who, at the intermission of each office, performed upon a set of little bells the hymn of “Ave Maria grati Dei plena per Secula,” &c., accompanied by a larger angel on each side with a trumpet. To complete this portion of the spectacle, two others, below the old man’s feet, held tapers, which were lighted as the services began, and extinguished at their close; on which occasions the figures were made to express reluctance by turning quickly about; so that it required some dexterity to apply the extinguishers. At the commencement of the mass, two of the angels by the side of the Almighty descended to the foot of the altar, and, placing themselves by the tomb, in which a pasteboard figure of the virgin had been substituted for her living representative, gently raised it to the feet of the Father. The image, as it mounted, from time to time, lifted its head and extended its arms, as if conscious of the approaching beatitude; then, after having received the benediction, and been encircled by another angel with a crown of glory, it gradually disappeared behind the clouds. At this instant a buffoon, who all the time had been playing his antics below, burst into an extravagant fit of joy; at one moment clapping his hands most violently, at the next stretching himself out as if dead. Finally he ran up to the feet of the old man, and hid himself under his legs, so as to show only his head. The people called him Grimaldi, an appellation that appears to have belonged to him by usage; and it is a singular coincidence, that the surname of the noblest family of Genoa the Proud, thus assigned by the rude rabble of a seaport to their buffoon, should belong of right to the sire and son, whose mops and mowes afford pastime to the upper gallery at Covent-garden. Thus did the pageant proceed in all its grotesque glory; and, while the children shouted aloud for their favourite Grimaldi; the priests, accompanied with bells, trumpets, and organs, thundered out the mass; the pious were loud in their exclamations of rapture at the devotion of the virgin, and the whole church was filled with a hoarse and confused murmuring sound. The sequel of this, as of most other similar representations, was a hearty dinner.
This adoration of the virgin, so prevalent in Romish worship, is adverted to in a beautiful passage of “Don Roderick.” How calmly gliding through the dark blue sky
The midnight moon ascends! Her placid beams,
Through thinly scattered leaves and boughs grotesque,
Mottle with mazy shades the orchard slope;
Here, o’er the chesnut’s fretted foliage grey
And massy, motionless they spread; here shine
Upon the crags, deepening with blacker night
Their chasms; and there the glittering argentry
Ripples and glances on the confluent streams.
A lovelier, purer light than that of day
Rests on the hills; and oh, how awfully
Into that deep and tranquil firmament
The summits of Auseva rise serene!
The watchman on the battlements partake
The stillness of the solemn hour; he feels
[1095, 1096]The silence of the earth, the endless sound
Of flowing water soothes him, and the stars,
Which in that brightest moonlight well nigh quenched,
Scarce visible, as in the utmost depth
Of yonder sapphire infinite are seen,
Draw on with elevating influence
Toward eternity the attempered mind
Musing on worlds beyond the grave he stands,
And to the virgin mother silently
Breathes forth her hymn of praise.
Southey.
NATURALISTS’ CALENDAR. Mean Temperature 63·62.
August 16. Chronology. August 16, 1678, died Andrew Marvel, a man who “dared be honest in the worst of times.” He was the son of a clergyman at Hull in Yorkshire, where he was born in 1620. In 1633, he was sent to Trinity-college, Cambridge; in 1657, he became assistant to Milton in his office of Latin secretary to Cromwell; and at the restoration he was chosen to represent his native town in the house of commons. His conduct was marked by inflexible adherence to the principles of liberty, and his wit as a writer was levelled at the corruptions of the court; yet Charles II. courted his society for the pleasure of his conversation. He lived in a mean lodging in an obscure court in the Strand, where he was visited by lord Danby, at the desire of the king, with his majesty’s request, to know in what way he could serve him; Marvel answered, it was not in the king’s power to serve him. Lord Danby in the course of conversation assured him of any place he might choose; Marvel replied, he could not accept the offer without being unjust to his country by betraying its interests, or ungrateful to the king by voting against him. Before lord Danby took leave he told him his majesty had sent him a thousand pounds as a mark of his private esteem. Marvel did not need the assurance; he refused the money, and after his noble visiter departed, borrowed a guinea which he wanted of a friend. This great man after having served his constituents for twenty successive years in parliament, was buried at their expense in the church of St. Giles-in-the-Fields.
NATURALISTS’ CALENDAR. Mean Temperature 62·65.
August 17. Ball and Cross of St. Paul’s. August 17, 1736, died Mr. Niblet, master of the copper mills at Mitcham, Surrey, renowned in the “Gentleman’s Magazine,” and in this column, for having made the ball and cross of St. Paul’s cathedral, London.[297]
NATURALISTS’ CALENDAR. Mean Temperature 63·52.
August 18. Chronology. August 18, 1746, William, earl of Kilmarnock, aged forty-two, and Arthur, baron Balmerino, aged fifty-eight, were beheaded on Tower-hill, as traitors, for levying war against king George II., in behalf of the pretender. At the foot of a flight of stairs in the tower, lord Kilmarnock met lord Balmerino, and embracing him said, “My lord, I am heartily sorry to have your company in this expedition.” At the Tower-gates, the sheriffs gave receipts for their bodies to the lieutenant, who, as usual, said, “God bless king George,” whereon the earl of Kilmarnock bowed; lord Balmerino exclaimed, “God bless king James.” They were preceded by the constable of the Tower hamlets, the knight-marshal’s men, tipstaves, and the sheriff’s officers, the sheriffs walking with their prisoners, followed by the tower warders, and a guard of musqueteers. Two hearses and a mourning coach terminated the procession, which passed through lines of foot soldiers to the scaffold on the south side [1097, 1098] of the hill, around which the guards formed an area, and troops of horse wheeled off, and drew up in their rear five deep. The lords were conducted to separate apartments in a house facing the scaffold, and their friends admitted to see them. The rev. Mr. Hume, a near relative of the earl of Hume, with the rev. Mr. Foster, an amiable dissenting minister, who never recovered the dismal effect of the scene, assisted the earl of Kilmarnock; the chaplain of the tower, and another clergyman of the church of England accompanied lord Balmerino, who on entering the house, hearing several of the spectators ask, “which is lord Balmerino?” answered with a smile, “I am lord Balmerino, gentlemen, at your service.” Earl Kilmarnock spent an hour with Mr. Foster in devotional exercises, and afterwards had a conference with lord Balmerino, who on their taking leave said, “My dear lord Kilmarnock, I am only sorry that I cannot pay this reckoning alone: once more farewell for ever!” As lord Kilmarnock proceeded to the scaffold attended by his friends, the multitude showed the deepest signs of pity and commiseration. Struck by the sympathy of the immense assemblage, and the variety of dreadful objects on the stage of death, his coffin, the heading-block, the axe, and the executioners, he turned to Mr. Hume and said, “Hume! this is terrible,” but his countenance and voice were unchanged. The black baize over the rails of the scaffold was removed, that the people might see all the circumstances of the execution, and a single stroke from the headsman, separated him from the world. Lord Balmerino in the mean time having solemnly recommended himself to the Supreme Mercy, conversed cheerfully with his friends, took wine, and desired them to drink to him “ane degree ta haiven.” The sheriff entered to inform him that all was ready, but was prevented by the lordship inquiring if the affair was over with lord Kilmarnock. “It is,” said the sheriff. He then inquired, and being informed, how the executioner performed his office, observed, “It was well done;” turning himself to the company, he said, “Gentlemen I shall detain you no longer,” and saluted them with unaffected cheerfulness. He mounted the scaffold with so easy an air, as to astonish the spectators. No circumstance in his whole deportment showed the least fear or regret, and he frequently reproved his friends for discovering either, upon his account. He walked several times round the scaffold, bowed to the people, went to his coffin, read the inscription, and with a nod, said “it is right;” he then examined the block, which he called his “pillow of rest.” Putting on his spectacles, and taking a paper out of his pocket, he read it with an audible voice, and then delivering it to the sheriff, called for the executioner, who appearing, and being about to ask his lordship’s pardon, he interrupted him with “Friend, you need not ask my forgiveness, the execution of your duty is commendable,” and gave him three guineas, saying, “Friend, I never was rich, this is all the money I have now, and I am sorry I can add nothing to it but my coat and waistcoat,” which he then took off, together with his neckcloth, and threw them on his coffin. Putting on a flannel waistcoat, provided for the purpose, and taking a plaid cap out of his pocket, he put it on his head, saying he died “a Scotchman.” He knelt down at the block, to adjust his posture, and show the executioner the signal for the stroke. Once more turning to his friends, and looking round on the crowd, he said, “Perhaps some may think my behaviour too bold, but remember, sir, (said he to a gentleman who stood near him,) that I now declare it is the effect of confidence in God, and a good conscience, and I should dissemble if I should show any signs of fear.” Observing the axe in the executioner’s hand as he passed him, he took it from, him, felt the edge, and returning it, clapped the executioner on the shoulder to encourage him. He then tucked down the collar of his shirt and waistcoat, and showed him where to strike, desiring him to do it resolutely, for “in that,” said his lordship, “will consist your kindness.” Passing to the side of the stage, he called up the wardour, to whom he gave some money, asked which was his hearse, and ordered the man to drive near. Immediately, without trembling or changing countenance, he knelt down at the block, and with his arms stretched out, said, “O Lord, reward my friends, forgive my enemies, and receive my soul,” he gave the signal by letting them fall. His firmness and intrepidity, and the unexpected suddenness of the signal, so surprised the executioner, that the blow was not given with strength [1099, 1100] enough to wound him very deep; another blow immediately given rendered him insensible, and a third completed the work of death.
Lord Balmerino had but a small estate. His lady came to London, and frequently attended him during his confinement in the Tower. She was at dinner with him when the warrant came for his execution the Monday following. Being very much shocked, he desired her not to be concerned. “If the king had given me mercy,” he said, “I should have been glad of it; but since it is otherwise, I am very easy, for it is what I have expected, and therefore it does not at all surprise me.” She was disconsolate, and rose immediately from table; on which he started from his chair, and said, “Pray, my lady, sit down, for it shall not spoil my dinner.”[298]
NATURALISTS’ CALENDAR. Mean Temperature 64·17.
August 19. Earwigs. It is noted in the “Historical Chronicle” of the “Gentleman’s Magazine,” on the nineteenth of August, 1755, under the head, “Stroud,” that at that time there were such quantities of earwigs in that vicinity that they distroyed not only the flowers and fruits, but the cabbages, were they ever so large. The houses, especially the old wooden buildings, were swarming with them. The cracks and crevices were surprisingly full, they dropped out in such multitudes that the floors were covered; the linen, of which they are very fond, were likewise full, as was also the furniture, and it was with caution that people eat their provisions, for the cupboards and safes were plentifully stocked with the disagreeable intruders.
NATURALISTS’ CALENDAR. Mean Temperature 62·72.
August 20. Chronology. On the twentieth of August, 1589, James VI. of Scotland afterwards James I. of England married the princess Anne of Denmark, daughter to Frederick II. She became the mother of the ill-fated Charles I.
Love Tokens. To the Editor of the Every-Day Book. Sir,—It was the custom in England in “olden tyme,” as the ancient chronicles have it, for “enamoured maydes and gentilwomen,” to give to their favourite swains, as tokens of their love, little handkerchiefs about three or four inches square, wrought round about, often in embroidery, with a button or tassel at each corner, and a little one in the centre. The finest of these favours were edged with narrow gold lace, or twist; and then, being folded up in four cross folds, so that the middle might be seen, they were worn by the accepted lovers in their hats, or at the breast. These favours became at last so much in vogue, that they were sold ready made in the shops in Elizabeth’s time, from sixpence to sixteen-pence a piece. Tokens were also given by the gentlemen, and accepted by their fair mistresses; thus ascribed in an old comedy of the time:— Given earrings we will wear
Bracelets of our lover’s hair;
Which they on our arms shall twist
(With our names carved) on our wrists.
I am, &c.
H. M. Lander King’s Bench Walk, Temple.
For the Every-Day Book. An Evening Walk. Love Lane. ’Tis fitter now to ease the brain,
To take a quiet walk in a green lane.
Byron. This observation of our matchless bard, the idol and delight of our own times, though just, few I fear follow—either from want of inclination, or what is as bad, want of time. But there are some whose hours of toil, mental and bodily, do not preclude them from seeking the tranquil haunts of nature. With me, after nervous irritability and mental excitement, it has been, and is a favourite enjoyment, [1101, 1102] to quit the dusky dwellings of man, and wander among the fields and green lanes of our southern shore, while the sun is declining, and stillness begins to settle around. Listlessly roving, whither I cared not, I have sauntered along till I felt my unquiet sensations gradually subside, and a pleasing calmness steal upon me. I know of nothing more annoying than that nervous thrilling or trembling, which runs through the whole frame after the mind has been troubled; it seems to me like the bubbling and restless swell of the ocean after a storm—one mass of fretful and impatient water, knowing not how to compose itself. But to come to the green fields. There is a lane leading from the grove at Camberwell called Love-lane; it is well so called—long, winding, and quiet, with scenery around beautifully soft—the lover might wander with the mistress of his soul for hours in undisturbed enjoyment. This lane is dear to me, for with it is linked all my early associations—the bird—the butterfly—the wild white rose—my first love. The bird is there still, the butterfly hovers there, and the rose remains; but where is my first love? I may not ask. Echo will but answer, “where!” yet I may in imagination behold her—I call up the shadowy joys of former times, and like the beautiful vision in “Manfred,” she stands before me:— A thousand recollections in her train
Of joy and sorrow, ere the bitter hour
Of separation came, never again
To meet in this wide world as we have met,
To feel as we have felt, to look, to speak,
To think alone as we have thought allow’d.
What happy feelings have been ours in that quiet lane! We have wandered arm in arm, gazed on the scenery, listened to the bird. We have not spoken, but our eyes have met, and thoughts too full for utterance, found answers there. Those days are gone; yet I love to wander there alone, even now; to press the grass that has been pressed by her feet, to pluck the flower from the hedge where she plucked it, to look on the distant hills that she looked on, rising in long smooth waves, when not a sound is heard save the “kiss me dear,” which some chaffinch is warbling to his mate, or the trickling of waters seeking their sandy beds in the hollows beneath the hedgerows. I strolled thither a few evenings ago: the sun was softly sinking, and the bright crimson which surrounded him, fading into a faint orange, tinged here and there with small sable clouds; the night-cloud was advancing slowly darkly on; afar in the horizon were The light-ships of the sky
Sailing onward silently.
One bird, the lark, was singing his evening song among the cool grass; softly, sweetly, it died away, and all was silent deep tranquillity; a pleasing coolness came on the faint breeze over the neighbouring fields, pregnant with odours, refreshing as they were fragrant. It was twilight; the green of the distant hills changed to a greyish hue, their outlines were enlarged, the trees assumed a more gigantic appearance, and soft dews began to ascend; faint upshootings of light in the eastern horizon foretold the rising of the moon; she appeared at length above the clouds, and a deeper stillness seemed to come with her, as if nature, like man at the presence of a lovely women, was hushed into silent admiration; the grey clouds rolled away on each side of her as rolls the white foam of the ocean before the bows of the vessel; her course was begun, and, “Silently beautiful, and calmly bright
Along her azure path I saw her glide
Heedless of all those things that neath her light
In bliss or woe or pain or care abide.
Wealth, poverty, humility, and pride,
All are esteemed as nothing in her sight,
Nor make her for one moment turn aside.
So calm philosophy unmoved pursues
Throughout the busy world its quiet way;
Nor aught that folly wiles or glory woos,
Can tempt awhile its notice or its stay:
Above all earthly thoughts its way it goes
And sinks at length in undisturbed repose.”
[1103, 1104] Coldly and calmly the full orb glided through the stillness of heaven. My thoughts were of the past, of the millions who had worshipped her, of the many she had inspired—of Endymion, of the beautiful episode of Nisus and Euryalus in Virgil, of Diana of the Ephesians, of the beautiful descriptions of her by the poets of every age, of every clime. The melancholy yet pleasing feeling which came on me I can hardly describe: my disquietude had ceased; an undisturbed calmness succeeded it; my thoughts were weaned from the grosser materiality of earth, and were soaring upward in silent adoration. I felt the presence of a divinity, and was for a moment happy. Ye who are careworn, whose minds are restless, go at the peaceful hour of eve to the green fields and the hedge-clothed lanes. If you are not poets, you will feel as poets; if you doubt, you will be convinced of Supreme Power and Infinite Love; and be better in head and heart for your journey. S. R. J.
SONG.
BY SAMUEL DANIEL, 1590. Love is a sickness full of woes,
All remedies refusing;
A plant that most with cutting grows,
Most barren with best using.
Why so?
More we enjoy it, more it dies,
If not enjoyed it sighing cries
Heigh ho!
Love is a torment of the mind,
A tempest everlasting;
And Jove hath made it of a kind
Not well, nor full, nor fasting.
Why so?
More we enjoy it, more it dies,
If not enjoyed it sighing cries
Heigh ho![299]
NATURALISTS’ CALENDAR. Mean Temperature 61·92.
August 21. Merlin’s Cave, and Stephen Duck. We are told on the thirtieth of June, 1735, that her majesty (the queen of George II.) ordered “Mr. Rysbrack to make the bustos in marble of all the kings of England from William the Conqueror, in order to be placed in her new building in the gardens at Richmond.” On the twenty-first of August, in the same year, we learn that the figures her majesty had ordered for Merlin’s cave were placed therein, viz. 1.—Merlin at a table with conjuring books and mathematical instruments, taken from the face of Mr. Ernest, page to the prince of Wales; 2.—King Henry VIIth’s queen, and 3.—Queen Elizabeth, who come to Merlin for knowledge, the former from the face of Mrs. Margaret Purcell, and the latter from Miss Paget’s; 4.—Minerva from Mrs. Poyntz’s; 5.—Merlin’s secretary, from Mr. Kemp’s, one of his royal highness the duke’s grenadiers; and 6.—a witch, from a tradesman’s wife at Richmond. Her majesty ordered also a choice collection of English books to be placed therein; and appointed Mr. Stephen Duck to be cave and library keeper, and his wife to an office of trust and employment.[300]
Stephen Duck was a versifying thrasher, whom she got appointed a yeoman of the guard, and afterwards obtained orders for, and the living of Byfleet, in Surrey. The poor fellow sought happiness at the wrong end, and drowned himself in 1756. Contentment, rosy, dimpled maid,
Thou brightest daughter of the sky,
Why dost thou to the hut repair,
And from the gilded palace fly?
I’ve trac’d thee on the peasant’s cheek;
I’ve mark’d thee in the milkmaid’s smile;
I’ve heard thee loudly laugh and speak,
Amid the sons of want and toil.
Yet, in the circles of the great,
Where fortune’s gifts are all combined,
I’ve sought thee early, sought thee late,
And ne’er thy lovely form could find.
Since then from wealth and pomp you flee,
I ask but competence and thee!
Lady Manners.
NATURALISTS’ CALENDAR. Mean Temperature 61·65.
August 22. Battle of Bosworth. This is the anniversary of the memorable conflict wherein Richard III. lost his life and crown. [1105, 1106] King Richard’s Well. For the Every-Day Book. The well of which the above is a representation, is situate on the spot where the celebrated battle of Bosworth field was fought, by which, the long-existing animosities between the rival houses of York and Lancaster were finally closed. The king is said, during the heat of the engagement, to have refreshed himself with water from this spring. A few years ago a subscription was entered into, for the purpose of erecting some memorial of this circumstance, and the late learned Dr. Parr being applied to, furnished an inscription, of which the following is a copy. AQVA.EX.HOC.PVTEO.HAVSTA
SITIM.SEDAVIT
RICARDVS.TERTIVS.REX.ANGLIAE
CVM.HENRICO.COMITE.DE.RICHMONDIA
ACERRIME.ATQVE.INFENSISSIME
PRAELIANS
ET.VITA.PARITER.AC.SCEPTRO
AVTE.NOCTEM.CARITVRVS
XIKAL.SEPT.A.D.MCCCCLXXXV. Translation. Richard the III. King of England, most eagerly and hotly contending with Henry, Earl of Richmond, and about to lose before night both his sceptre and his life, quenched his thirst with water drawn from this well.—August 22, 1485. The Roman month was divided into kalends, nones, and ides, all of which were reckoned backwards. The kalends are the first day of the month.—Thus the first of September being the kalends of September, the thirty-first of August would be pridie kalendarum, or the second of the kalends of September; the thirtieth of August would then be the third of the kalends of September. Pursuing this train the twenty-second of August, and the XI of the kalends of September will be found to correspond. The battle of Bosworth field was fought on the twenty-second of August, 1485, “on a large flat spacious ground,” says Burton, “three miles distant from this town.” Richmond, afterwards Henry VII., landed at Milford-haven on the sixth of August, and arrived at Tamworth on the eighteenth. On the nineteenth he had an interview with his father-in-law, lord Stanley, when measures were converted for their further operations. On the twentieth, he encamped at Atherstone, and on the twenty-first, both armies were in sight of each other the whole day. Richard entered Leicester with his army on the sixteenth, having the royal crown on his head; he slept at Elmesthorpe on the night of the seventeenth. On the eighteenth he arrived at Stapleton, where he continued till Sunday the twenty-first. The number of his forces exceeded sixteen thousand—those of Richmond did not amount to five thousand. On each side the leader addressed his troops with a splendid oration [1107, 1108] “which was scarcely finished” says an old historian, “but the one army espied the other. Lord! how hastily the soldiers buckled their helms! how quickly the archers bent their bows and brushed their feathers! how readily the billmen shook their bills and proved their staves, ready to approach and join when the terrible trumpet should sound the bloody blast to victory or death!” The first conflict of the archers being over, the armies met fiercely with sword and bills, and at this period Richmond was joined by lord Stanley, which determined the fortune of the day. In this battle, which lasted little more than two hours, above one thousand persons were slain on the side of Richard. Of Richmond’s army, scarcely one hundred were killed, amongst whom, the principal person was sir William Brandon, his standard bearer. Richard is thought to have despised his enemy too much, and to have been too dilatory in his motions. He is universally allowed to have performed prodigies of valour, and is said to have fallen at last by treachery, in consequence of a blow from one of his followers. His body was thrown across a horse, and carried, for interment, to the Greyfriars at Leicester. He was the only English monarch, since the conquest, that fell in battle, and the second who fought in his crown. Henry V. appeared in his at Agincourt, which was the means of saving his life, (though, probably, it might provoke the attack,) by sustaining a stroke with a battle-axe, which cleft it. Richard’s falling off in the engagement, was taken up and secreted in a bush, where it was discovered by sir Reginald Bray and placed upon Henry’s head. Hence arises the device of a crown in a hawthorn bush, at each end of Henry’s tomb in Westminster-abbey. In 1644, Bosworth field became again the scene of warfare; an engagement, or rather skirmish, taking place between the parliamentary and royal forces, in which the former were victorious without the loss of a single individual. G. J.
The late Mr. William Hutton, the historian of Birmingham, wrote an account of “The Battle of Bosworth Field,” which Mr. Nichols published, and subsequently edited with considerable additions. Mr. Hutton apprehended that the famous well where Richard slaked his thirst would sink into oblivion. A letter from Dr. Parr to Mr. Nichols, dated Hatton, September 13, 1813, removes these apprehensions:— “As to Bosworth Field, six or seven years ago I explored it, and I found Dick’s Well, out of which the tradition is that Richard drank during the battle. It was in dirty, mossy ground, and seemed to me in danger of being destroyed by the cattle. I therefore bestirred myself to have it preserved, and to ascertain the owner. The bishop of Down spoke to the archbishop of Armagh, who said that the ground was not his. I then found it not to be Mrs. Pochin’s. Last year I traced it to a person to whom it had been bequeathed by Dr. Taylor, formerly rector of Bosworth. I went to the spot, accompanied by the rev. Mr. Lynes, of Kirkby-Malory. The grounds had been drained. We dug in two or three places without effect. I then applied to a neighbouring farmer, a good intelligent fellow. He told me his family had drawn water from it for six or seven years, and that he would conduct me to the very place. I desired him to describe the signs. He said there were some large stones, and some square wood, which went round the well at the top. We dug, and found things as he had described them; and, having ascertained the very spot, we rolled in the stones, and covered them with earth. Now lord Wentworth, and some other gentlemen, mean to fence the place with some strong stones, and to put a large stone over it with the following inscription; and you may tell the story if you please. “Yours, &c.
“S. Parr.” The inscription is given in the preceding notice of the battle of Bosworth by G. J., who likewise obligingly transmitted the drawing of the well in its present state.
The editor is highly favoured by the interesting communication from a gentleman profoundly erudite in genealogical lore. For the Every-Day Book. The ravages inflicted by the all-subduing hand of time are not more distinctly traceable in the deserted hall of the dismantled castle, and the moulding fane of the dilapidated abbey, than in the downfall or extinction of ancient and distinguished races of nobility, who in ages [1109, 1110] long past by have shook the senate and field, have scattered plenty o’er a smiling land, or, as alas! is too frequently the melancholy reverse, shut the gates of mercy on mankind. Considerations of this nature have suggested a review of the few families remaining in our peerage, whose ancestors enjoyed that distinction. “Ere yet the fell Plantagenets had spent
Their antient rage on Bosworth’s purple field.”
The protracted duration and alternated reverses of the contest between the houses of Lancaster and York, added to the rancorous inveteracy indispensably inherent in a barbarous age, will account for the comparatively rare sprinkling of the immediate descendants of the followers and councillors of the Plantagenets in our present house of peers. In France, on the other hand, the contemporary struggle for the throne laid between an indisputed native prince, Charles VII. and a foreign competitor, our Henry VI. The courtesies of war (imperfect even as they existed in those days) were allowed fairer play, and those who escaped the immediate edge of the foeman’s sword were not handed over to the axe of the executioner. The awful mortality which befell one eminent branch of our gallant Plantagenets at the period in question, is recorded in emphatic terms by their animated and faithful chronicler, Shakspeare:— “Two of thy name, both dukes of Somerset,
Have sold their lives unto the house of York,
And thou shalt be the third, if this sword hold.”
List of English Peerages now existing on the Roll, of which the Date of Creation is prior to the Accession of Henry VII. - Duke of Norfolk.
- Duke of Beaufort, as Baron de Botetourt.
- Marquis Townshend, as Baron de Ferrars.
- Marquis of Hastings, as Baron Hastings.
- Earl of Shrewsbury.
- Earl of Berkeley, as Baron Berkeley.
- Earl Delawarr, as Baron Delawarr and West.
- Earl of Abergavenny, as Baron Abergavenny.
- Baroness de Roos.
- Baron Le Despencer.
- Baron de Clifford.
- Baron Audley.
- Baron Clinton.
- Baron Dacre.
- Baron de la Zouche.
- Baroness Willoughby d’Eresby.
- Baroness Grey de Ruthyn.
- Baron Stourton.
List of Families now invested with the Dignity of Peerage, whose Ancestors in the Male Line, enjoyed the Peerage before the Accession of Henry VII. Where a well-grounded doubt exists, an asterisk is prefixed to the name. - Howard
- * Spencer
- * Montagu
- Clinton
- Talbot
- Stanley
- Hastings
- Grey
- Berkeley
- Windsor
- Lumley
- West
- Neville
- Devereux
- Courtenay
- Stourton
- Clifford
- Willoughby
- * Basset
NATURALISTS’ CALENDAR. Mean Temperature 62·50.
August 23. Chronology. August 23, 1305, sir William Wallace, “the peerless knight of Elleslie,” who bravely defended Scotland against Edward I. was executed by order of that monarch on Tower-hill. This distinguished individual is popular in England five hundred years after his death, through the well-known ballad “Scots wha hae wi’ Wallace bled,” &c.
The Season. Swallows are now preparing for their departure. On this day, in 1826, the editor observed hundreds of them collecting so high in the air that they seemed of the size of flies; they remained wheeling about and increasing in number upwards [1111, 1112] of an hour before dusk, when they all took their flight in a south-western direction.
Cheldonizing, or Swallow Singing. To the Editor of the Every-Day Book Sir,—The recent, and it is hoped still continued subscriptions in aid of suffering humanity, induce an observation, that to the very remote origin of collecting general alms, may be traced most of the mummeries practised in Christendom in the gothic centuries, and in the English counties, even till within our own memory. Among the Rhodians one method of soliciting eleemosynary gifts, called cheldonizing, or swallow-singing, is corroboratory of the assertion. This benevolence, or voluntary contribution, was instituted by Cleobulus of Lindos, at a time when public necessity drove the Lindians to the expedient of soliciting a general subscription. Theognis speaks of cheldonizing as taking place among the sacred rites practised at Rhodes in the month BoËdromion, or August, and deriving its name from the customary song:— The swallow, the swallow is here,
With his back so black, and his belly so white;
He brings on the pride of the year,
With the gay months of love and the days of delight.
Come, bring out the good humming stuff,
Of your nice tit-bits let the swallow partake,
Of good bread and cheese give enough,
And a slice of your right BoËdromion cake.
Our hunger, our hunger it twinges,
So give my good masters, I pray;
Or we’ll pull off your door from its hinges,
And, ecod! we’ll steal young madam away.
She’s a nice little pocket-piece darling,
And faith ’twill be easy to carry her hence;
Away with old prudence so snarling,
And toss us down freely a handful of pence.
Come, let us partake of your cheer,
And loosen your purse strings so hearty;
No crafty old grey beards are here,
And see we’re a merry boy’s party,
And the swallow, the swallow is here!
Plutarch refers to another Rhodian custom, which is particularly mentioned by Phoenix of Colophon, a writer of iambics, who describes the practice being that of certain men going about to collect donations for the crow, and singing or saying— My good, worthy masters, a pittance bestow,
Some oatmeal, or barley, or wheat, for the crow;
A loaf or a penny, or e’en what you will,
As fortune your pockets may happen to fill.
From the poor man a grain of his salt may suffice,
For your crow swallows all, and is not very nice;
And the man who can now give his grain and no more,
May another day give from a plentiful store.
Come, my lad, to the door, Plutus nods to our wish,
And our sweet little mistress comes out with a dish;
She gives us her figs, and she gives us a smile,
Heaven bless her, and guard her from sorrow and guile;
And send her a husband of noble degree,
And a boy to be danc’d on his grand-daddy’s knee;
And a girl like herself to rejoice her good mother,
Who may one day present her with just such another.
God bless your dear hearts all a thousand times o’er!
Thus we carry our singing to door after door;
Alternately chanting, we ramble along,
And treat all who give, or give not, a song.
The song thus concludes— Pamphilius of Alexandria, in his chapter on names, says these men making collections for the crow, were called coronistÆ, or crow-mummers; and their songs were named coronismata, as Hagnooles, the Rhodian, relates in his work, entitled “CoronistÆ.” I am, &c.
J. H. B.
NATURALISTS’ CALENDAR. Mean Temperature 62·92.
[1113, 1114] August 24. St. Bartholomew. For St. Bartholomew, see vol. i. col. 1131.
Massacre of St. Bartholomew. This horrible slaughter is noticed in the same volume at the same place. For particulars of the probable amount of the persons massacred, and the different accounts of historians, the reader is referred to a most able article in the “Edinburgh Review, June, 1826,” on the extraordinary misrepresentations of the event and its perpetrators in Mr. Lingard’s “History of England.”
A Resident in the Fleet. On the twenty-fourth of August, 1736, a remarkably fat boar was taken up in coming out of Fleet Ditch into the Thames: it proved to be a butcher’s, near Smithfield-bars, who had missed him five months, all which time, it seems, he had been in the common sewer, and was improved in price from ten shillings to two guineas.[301]
The first Pigs in Scotland. Within the last century (probably about 1720) a person in the parish of Ruthwell, in Dumfriesshire, called the “Gudeman o’ the Brow,” received a young swine as a present from some distant part; which seems to have been the first ever seen in that part of the country. This pig having strayed across the Lochar into the adjoining parish of Carlavroc, a woman who was herding cattle on the marsh, by the sea side, was very much alarmed at the sight of a living creature, that she had never seen or heard of before, approaching her straight from the shore as if it had come out of the sea, and ran home to the village of Blackshaw screaming. As she ran, the pig ran snorking and grunting after her, seeming glad that it had met with a companion. She arrived at the village so exhausted and terrified, that before she could get her story told she fainted away. By the time she came to herself, a crowd of people had collected to see what was the matter, when she told them, that “There was a diel came out of the sea with two horns in his head and chased her, roaring and gaping all the way at her heels, and she was sure it was not far off.” A man called Wills Tom, an old schoolmaster, said if he could see it he would “cunger the diel,” and got a bible and an old sword. The pig immediately started behind his back with a loud grumph, which put him into such a fright, that his hair stood upright in his head, and he was obliged to be carried from the field half dead. The whole crowd ran some one way and some another; some reached the house-tops, and others shut themselves in barns and byres. At last one on the house-top called out it was “the Gudeman o’ the Brow’s grumphy,” he having seen it before. Thus the affray was settled, and the people reconciled, although some still entertained frightful thoughts about it, and durst not go over the door to a neighbour’s house after dark without one to set or cry them. One of the crowd who had some compassion on the creature, called out, “give it a tork of straw to eat, it will be hungry.” Next day the pig was conveyed over the Lochar, and on its way home, near the dusk of evening, it came grunting up to two men who were pulling thistles on the farm of Cockpool. Alarmed at the sight, they mounted two old horses they had tethered beside them, intending to make their way home, but the pig getting between them and the houses, caused them to scamper out of the way and land in Lochar moss, where one of their horses was drowned, and the other with difficulty relieved. The night being dark, they durst not part one from the other to call for assistance, lest the monster should find them out and attack them singly; nor durst they speak above their breath for fear of being devoured. At day-break next morning they took a different course, by Cumlongon castle, and made their way home, where they found their families much alarmed on account of their absence. They said that they had seen a creature about the size of a dog, with two horns on its head, and cloven feet, roaring out like a lion, and if they had not galloped away, it would have torn them to pieces. One of their wives said, “Hout man, it has been the Gudeman of the Brow’s grumphy; it frightened them a’ at the Blackshaw yesterday, and poor Meggie Anderson maist lost her wits, and is ay out o ae fit into anither sin-syne.” [1115, 1116] The pig happened to lay all night among the corn where the men were pulling thistles, and about day-break set forward on its journey for the Brow. One Gabriel Gunion, mounted on a long-tailed grey colt, with a load of white fish in a pair of creels swung over the beast, encountered the pig, which went nigh among the horse’s feet and gave a snork. The colt, being as much frightened as Gabriel, wheeled about and scampered off sneering, with his tail on his “riggin,” at full gallop. Gabriel cut the slings and dropt the creels, the colt soon dismounted his rider, and going like the wind, with his tail up, never stopped till he came to Barnkirk point, where he took the Solway Frith and landed at Bownes, on the Cumberland side. Gabriel, by the time he got up, saw the pig within sight, took to his heels, as the colt was quite gone, and reached Cumlongon wood in time to hide himself, where he staid all that day and night, and next morning got home almost exhausted. He told a dreadful story! The fright caused him to imagine the pig as big as a calf, having long horns, eyes like trenchers, and a back like a hedgehog. He lost his fish; the colt was got back, but never did more good; and Gabriel fell into a consumption, and died about a year afterwards. About the same time a vessel came to Glencaple quay, a little below Dumfries, that had some swine on board; one of them having got out of the vessel in the night, was seen on the farm of Newmains next morning. The alarm was spread, and a number of people collected. The animal got many different names, and at last it was concluded to be a “brock” (a badger). Some got pitchforks, some clubs, and others old swords, and a hot pursuit ensued; the chase lasted a considerable time, owing to the pursuers losing heart when near their prey and retreating. One Robs Geordy having rather a little more courage than the rest, ran “neck or nothing,” forcibly upon the animal, and run it through with a pitchfork, for which he got the name of “stout hearted Geordy” all his life after. A man, nearly a hundred years of age, who was alive in 1814, in the neighbourhood where this happened, declared that he remembered the Gudeman of the Brow’s pig, and the circumstances related, and he said it was the first swine ever seen in that country.[302]
NATURALISTS’ CALENDAR. Mean Temperature 61·80.
August 25. Islington Cattle Market. August 25, 1746, a distemper which arose among the horned cattle, broke out afresh in the parts adjacent to London, and “the fair for the sale of Welsh cattle near Islington was kept at Barnet.”[303]
Important to Housekeepers. The following letter from a lady claims the attention of every good housewife at this particular season. Blackberry Jam. To the Editor of the Every-Day Book. Westbury, Wiltshire, Aug. 15, 1826. Sir,—The importance that I attach to the above sweet subject,—the uses of “a jam” even may be important,—induces me to offer you the option of republishing a few lines on the occasion, which first appeared in a very condensed form last autumn, in the “Examiner” newspaper. I am anxious to obtain further celebrity, and a wider circulation of the merits which this wholesome dainty justly lay claim, and the success that attended my former little notice of it, encourage me to persevere; for I was informed that after the publication alluded to, the “Herald” copied it, and that subsequently it was cried in the streets of your dingy metropolis. I can only judge of the prevailing quantity of the kindly blackberry, by the vast profusion that enriches our woody vales, where nature seems resolved to solace herself for the restrictions to which she has been confined by the dreary downs that skirt our beautiful vicinity; and where Falstaff must surely have originated his happy expression of “reasons being plenty as blackberries!” But I am keeping you too long from the subject. The method of preparing the delicate conserve that forms so large a portion of my children’s favourite adjunctive aliment, is so simple, that it can be achieved by the merest novice in the nice department of “domestic management.” [1117, 1118] Boil the blackberries with half their weight of coarse moist sugar for three quarters of an hour,[304] keeping the mass stirred constantly. It is a mistake to suppose that a stewpan is a necessary vehicle on the occasion; the commonest tin saucepan will answer the purpose equally well. The more luxurious preserves being made with white sugar, and that of equal weight with the fruit, are necessarily unwholesome; but the cheapness of this homely delicacy, besides its sanative properties renders it peculiarly desirable for scantily furnished tables. It has been a “staple commodity” in my family for some years past, and with the exception of treacle, I find it the most useful aliment in “regulating the bowels” of my children;—you as a “family man,” sir, will excuse, nay, appreciate the observation, and all your readers who have “their quivers full of them,” will not disdain the gratis prescription that shall supersede the guinea fee! Indeed, to the sparing use of butter, and a liberal indulgence in treacle and blackberry jam, I mainly attribute the extraordinary health of my young family. The prodigal use, or rather the abuse, of butter that pervades all classes, has often surprised me: the very cottage children, whose tattered apparel bespeaks abject poverty, I continually meet munching their “hunks” of bread, smeared with butter; how much should I rejoice to see, because I know its superiority in every respect, my favourite jam substituted! But cottage children are far from being objects of my compassion, for they live in the “country,” which comprehensive word conveys delicious ideas of sun, fresh air, exercise, flowers, shady trees, and this wholesome fruit clustering about them, and inviting their chubby fingers at every healthful step. My pity is reserved for their forlorn little brethren, doomed to breathe the unwholesome atmosphere of crowded manufactories, and close narrow alleys in populous cities! What a luxury would a supper be twice a week, for instance, to the poor little “bottoms” in Spitalfields.[305] Who knows but they might receive their first taste for Shakspeare while being fed, like their great prototype in the “Midsummer Night’s Dream,” with blackberries! “Dewberries,” which Titania ordered for the refreshment of her favourite, are so nearly allied to their glossy neighbours, that when the season is far advanced the two are not easily distinguished. Shakspeare, who knew every thing, was of course aware that the dewberry ripens earlier than the blackberry; namely, in the season for “apricots.” It must be confessed that nothing but the associations that are connected with the elegant and romantic name “dewberry,” fit only for the mouth of a fairy to pronounce, could induce me to give a preference to the latter; they are not so numerous, nor consequently so useful. I own I am sanguine respecting the general introduction of blackberries into the London street cries. What an innovation they would cause! what a rural sight, and sound, and taste, and smell, would they introduce into that wilderness of houses! What a conjuring up of happy feelings—almost as romantic as those that are inspired by “bilberries, ho!” When I resided in London, I recollect the wild, and exquisite, and undefinable sensations that were excited by the peculiar and un-city-like cry of these “whorts.”[306] I used to look out at the blue-frocked boys who sold them, with their heavy country faces; capacious “gabardines,” that hinted of Caliban; round hats, that knew no touch of form; and unaccountable laced up boots; with as much astonishment, as if I had beheld and heard purveyors from the wilderness shouting “Manna!” which we all know is “angel’s food!” I have taken up sadly too much of your time, sir, I feel assured. I intended but to name the method of making blackberry jam, to assure you of its salubrity, and to request you to recommend its general use:—and I have only now to request that you will not suffer the very imperfect manner in which I, who cannot write for the public eye, have handled the subject to deter you from doing it justice. I am, Sir,
Yours respectfully,
I. J. T. P. S. It has just occurred to me to say, why should not grocers, confectioners, [1119, 1120] fruiterers, and chandlers, speculate in the “new article,” and provide a store of it to meet a probable demand? I should think it might be sold, with a reasonable profit, at sixpence or eightpence a pound.
Drawing of the Lottery in Guildhall, 1751. Death of the Lottery. In the spring, and for three weeks after midsummer, 1826, the lottery-office keepers incessantly plied every man, woman, and child in the United Kingdom, and its dependencies, with petitions to make a fortune in “the last lottery that can be drawn.” Men paraded the streets with large printed placards on poles, or pasted on their backs, announcing “All Lotteries End for Ever! 18th of July.” The walls were stuck, and hand-bills were thrust into the hands of street passengers, with the same heart-rending intelligence, and with the solemn assurance that the demand for tickets and shares was immense! Their prices had so risen, were so rising, and would be so far beyond all calculation, that to get shares or tickets at all, they must be instantly purchased! As the time approached, a show was got up to proclaim that the deplorable “Death of the Lottery,” would certainly take place on the appointed day; but on some account or other, the pathetic appeal of the benevolent contractors was disregarded, and the gentlemen about to be “turned off,” were as unheeded, and as unlamented as criminals, who say or sing in their last moments— “Gentlefolks all
Pity our fall!
Have pity all,
Pity our fall!”
At length the stoney-hearted public were “respectfully” informed that “the lords of the treasury had issued a “reprieve,” and that the “drawing” and “quartering” and so forth was, “postponed from Tuesday, 18th July,” to some dull day in October, “when Lotteries will finish for ever?”
Of late years lotteries have been drawn at Coopers’-hall. Formerly they were drawn at the place, and in the manner exhibited in the preceding representation, after an engraving by Cole. [1121, 1122]
PHRENOLOGY. Phrenological Illustrations. By George Cruikshank. London: Published by George Cruikshank, Myddelton-terrace, Pentonville. 1826. “In the name of wonder,” a reader may inquire, “is the Every-Day Book to be a Review.” By no means;—but “George Cruikshank” is a “remarkable person;” his first appearance in the character of an author is a “remarkable event,” in the August of 1826; and, as such, deserves a “remarkable notice.” Every reader is of course aware, that, as certainly as a hazel-rod, between the fingers of a gifted individual, discovers the precious metals and waters beneath the earth, so certainly, a phrenological adept, by a discriminating touch of the nodosities on the surface of the head, detects the secret sources, or “springs of human action.” To what extent Mr. Cruikshank has attained this quality, or whether he is under obligations to Dr. Combe for “a touch” of his skill, or has bowed his head to Mr. De Ville for “a cast” in plaster, is not so clear, as that his “Phrenological Illustrations” will be as popular, and assuredly as lasting as the science itself—“Cruikshank and Craniology—for ever!” Be it observed, however, that “Craniology,” which alliterates so well with “Cruikshank,” was only a “proper” term, while the disciples of doctors Gall and Spurzheim were traversing the exterior of the cranium; but after they had gained a knowledge of the interior, and classified and arranged their discoveries, they generalized the whole, and relinquished the term “craniology” for the denomination “phrenology.” This change was obviously imperative, because “craniology” signifies no more than an acquaintance with the outside of the head, and “phrenology” implies familiarity with its contents. Still, however, the incipient phrenologist must avail himself of “craniology,” as an introduction to the nobler science. To him it is as necessary a guide as topography is to a student in geology, who without that requisite, and supposing him ignorant of the characters of mountains may lose his way, and be found vainly boring Schehalion, or sinking a shaft within the crater of an exhausted volcano. To prevent such mistakes in “phrenology,” the “estate under the hat” has been thoroughly explored, and divided and subdivided: names and numbers have been assigned to each portion, and the entire globe of the microcosm accurately measured, and mapped, “according to the latest surveys.” Mr. Cruikshank’s “Illustrations of Phrenology” form a more popular introduction to the science than its most ardent admirers could possibly hope. He acknowledges his obligations to doctors Gall and Spurzheim, and implicitly adopts their arrangement of the “organs;” a word, by the by, that signifies those convexities which may be seen by the eye, or touched by the finger, on the exterior of the greater convexity called the head; and which are produced, or thrown up thereon, by the working or heaving of the ideas internally. From this process it appears that a man “bores” his own head, so as to form concavities within and convexities without; and, in the same way, by the power of speech, “bores” the heads of his friends. The term “to bore,” however, as commonly used, signifies “to bother,” or “perplex and confound,” and therefore is not admitted in the nomenclature of “phrenology,” which condescends to level every “bump,” to the right understanding of the meanest capacity. Of Mr. Cruikshank’s proficiency or rank in the phrenological school, the writer of this article is incompetent to judge; but, as regards his present work, whether he be a master, or only a monitor, is of little consequence; he seems well grounded in rudiments, and more he does not profess to teach. Instead of delivering a mapped head in plaister of Paris with his book, he exhibits an engraving of three “bare polls,” or polls sufficiently bare to discover the position of every convexity or “organ” whereon he duly marks their numbers, according to the notation of doctors Gall and Spurzheim. From hence we learn that we have nine propensities, nine sentiments, eleven knowing faculties, and four reflecting faculties. Adhering to the doctrinal enumeration and nomenclature of the “organs” worked out, or capable of being worked out, by these propensities, sentiments, and faculties, on every human head, he wisely prefers the Baconian as the best method of teaching “the new science,” and exhibits the effects of each of the thirty-three “organs” in six sheets of etchings by himself, from his own views of each “organ.” [1123, 1124] It is now proper to hint at the mode wherein the artist has executed his design, and to take each organ according to its number, and under its scientific term. I.—Amativeness. Mr. Cruikshank seems to imagine that this organ may induce a declaration of undivided attachment to an intermediate object, in order to arrive at the object sincerely desired: under the circumstances represented, this deviation of “amativeness” may be denominated “cupboard love.” II.—Philoprogenitiveness. The tendency of this perplexing organ hastens the necessity of extending our “colonial policy.” This sketch is full of life and spirit. III.—Inhabitiveness. The subject of the artist’s point, a “tenant for life,” doubtless has an amazing developement of the organ. IV.—Adhesiveness. Is “enough to frighten a horse.” This organ will be further observed on presently. V.—Combativeness. Its vigorous cultivation is displayed with much animation. VI.—Destructiveness. A familiar illustration of this organ is derived from a common occurrence in almost every market-town. Its contemplation, and a few recent incidents, suggest a query or two. A bull ran into a china shop, but instead of proceeding to the work of demolition, threw his eye around the place, thrust his horn under the arm of a richly painted vase, and ran briskly into the street with his prize. Was this act ascribable to the organ of “colour,” or that of “covetiveness?” An ox walked into a well-furnished parlour, and withdrew without doing further mischief than ogling himself in the looking-glass. Were these “stolen” looks occasioned by “covetiveness,” or “self-love?” Another of the bos tribe rapidly passed men, women, and children, ran up the steps to an open street door, hurried through the passage, ascended every flight of the stair-case, nor stopped till he had gained the front attic, from whence he put his head through the window, and looked down from his proud eminence, over the parapet, upon his “followers.” On this third example may be quoted what Mr. Cruikshank says of another organ, “Inhabitiveness. To this organ is ascribed, in man, Self Love, and in other animals, Physical height. The artist has endeavoured to give his idea of inhabitiveness in plate 2.” On comparing the anecdote last related, with the artist’s idea in the plate he refers to, it is clear that, on this occasion, his view might have been more elevated. In the last-mentioned bull, “Inhabitiveness” seems to have been the prevailing organ. Separately considering the three animals, and their general character, and the tempting objects by which each was surrounded, without their manifestation of any action to denote the existence of “destructiveness,” a question arises, whether counteracting organs may not be cultivated in such animals, to the extent of neutralizing the primary developement. VII.—Constructiveness. This is so elegant an exhibition of the propensity in connection with certain vegetable tendencies, that it is doubtful whether developements from the action of the sap in plants, may not admit of classification with our own. VIII.—Covetiveness. In this representation, the countenance of a boy is frightfully impressed by the incessant restlessness of the “organ,” combined with “cautiousness.” See No. XII. IX.—Secretiveness. Exhibits one of the advantages of this “propensity” in the sex. X.—Self Love. Narcissus himself could not be more strongly marked, than this “heart-breaking” personage. XII.—Cautiousness. Prudence and indecision are here united by a decisive touch. The accessory, who assists this “procedure of the human understanding,” is exceedingly —————“light and airy;
Brisk as a bee, blithe as a fairy.”
XIII.—Benevolence. A “benevolent” individual, receiving loud acknowledgments from the object of his favours. XIV.—Veneration. Mr. Cruikshank says, that “Dr. Gall [1125, 1126] observed this organ chiefly in persons with bald heads.” The artist satisfactorily exemplifies, that when its absence occurs in Englishmen, it is a rare exception to the national character. XV.—Hope. This sentiment is always allegorized with an anchor, and Mr. Cruikshank represents a poor animal under its influence, “brought to an anchor.” XVI.—Ideality. Mr. Cruikshank says, that “Mr. Forster calls this the organ of mysterizingness. It is supposed that a peculiar developement of this organ, which is remarkably conspicuous in all poets, occurs in persons who are disposed to have visions, see ghosts, demons, &c.” The artist represents certain appearances, which will be recognised as “familiars.” XVII.—Conscientiousness. “According to Dr. Spurzheim, this is the organ of righteousness;” but, “Dr. Gall thinks there is no organ of conscience.” Mr. Cruikshank exemplifies the latter opinion, by the surprise of a female on receiving “an unexpected offer.” It will not surprise the reader if he looks at the print. XVIII.—Firmness. “Firmness,” he regards in the light of “a character now being consigned rapidly to oblivion.” But, “while there is life there is hope,” and the character alluded to cannot be destroyed without the annihilation of “adhesiveness,” which Mr. Cruikshank defines in the language of the science, and “has endeavoured to give a strong but faithful illustration of, in plate 2;” a representation, alas! too accurate. See No. IV. XIX.—Individuality. A more select specimen could not have been produced. XX.—Form. This is well represented. “Persons,” says Mr. Cruikshank, “endowed with this organ, are fond of seeing pictures, &c.” They may likewise be frequently detected in jelly-rooms, and the upper boxes of the theatres. XXI.—Size. Remarkably developed in “a great man now no more!” XXII.—Weight. A compliment from the artist, “to which he is confident no loyal man will offer an objection.” XXIII.—Colour. As a specimen of art, this is the most successful of the illustrations. XXIV.—Space. An enlarged view of a deep seated organ, bottomed on the character of a people whom we have outrivalled. XXV.—Order. This organ as a ruling power, is placed by Mr. Cruikshank in the hand; its developement manifestly generates “Veneration.” XXVI.—Time. In Mr. Cruikshank’s words, “the artist’s illustration of it will be familiar to every one.” XXVII.—Number. A portrait of an individual in whom the power of this organ is supposed to have been preeminent. XXVIII.—Tune. This organ, according to the artist, produces rectitude in the dog. XXIX.—Language. XXX.—Comparison. The organ of “Comparison” is exemplified by full developements from “Long Acre,” and “Little St. Martin’s-lane,” within one door from the residence of “Mr. Thomas Rodd, bookseller, Great Newport-street,” whose stock of books, large as it is, cannot furnish any thing like the “words that burn,” in the artist’s representation of “Language.”[307] XXXI.—Causality. “This is nothing more than the organ of Inquisitiveness,” and the artist himself exercises it, by gently feeling his reader’s pulse. [1127, 1128] XXXII.—Wit. There is great difficulty in defining this organ. Mr. Cruikshank’s representation of it is humorous. XXXIII.—Imitation. This is an admirable exhibition of the organ, as we may imagine it to be cultivated by “Mr. Mathews-At home!” with decided “Approbation.” See No. XI. Having hastily gone over the organs of the science, we have an additional one, “The Organ of Drawing.” Mr. Cruikshank says, he “cannot satisfy himself as to the precise seat of this organ, or as to the extent of its sphere of activity, but he has attempted an illustration of it.” He thinks it not improbable “that the possession of this special faculty, now only at his fingers’ ends, may enable him to venture again” if his present efforts are successful. Why they should not be it is difficult to conceive; for however whimsical and ludicrous his “Phrenological Illustrations” may sometimes be, they are so connected with the vocabulary of the science at the commencement of his publication, as to form the horn-book, the primer, the reading made easy, and the grammar of phrenology. Such a production as this, at such a price, (eight shillings plain, and twelve shillings coloured,) from such an artist, could not have been expected. His inimitable powers have hitherto entertained and delighted the public far more to the emolument of others than himself; and now that he has ventured to “take a benefit” on his own account, there cannot be a doubt that his admirers will encourage “their old favourite” to successive endeavours for their amusement and instruction. His entire talents have never been called forth; and some are of a far higher order than even the warmest friends to his pencil can conceive. Though the work is to be obtained of all the booksellers in London, and every town in the united kingdom, yet it would be a well-timed compliment to Mr. Cruikshank if town purchasers of his “Phrenological Illustrations” were to direct their steps to his house, No. 25, Myddelton Terrace, Pentonville.
Showers of Blood. On the 25th of August, 1826, the editor of the Every-Day Book, while writing in his room, took up the open envelope of a letter he had received about ten minutes before, and to his surprise, observed on its inner side, which had been uppermost on the table, several spots which seemed to be blood. They were fresh and wet, and of a brilliant scarlet colour. They could not be red ink, for there was none in the house; nor could they have been formed on the paper by any person, for no one had entered the room; nor had he moved from the chair wherein he sat. The appearances seemed unaccountable, till considering that the window sashes were thrown up, and recollecting an anecdote in the “Life of Peiresc,” he was persuaded that they were easily to be accounted for; and that they were a specimen of those “showers of blood,” which terrified our forefathers in the dark ages, and are recorded by old chroniclers. It is related, for instance, that in the fifth century, “at Yorke, it rained bloud;” and in 697, “corne, as it was gathered in the harvest time, appeared bloudie,” and “in the furthermost partes of Scotland it rayned bloud.”[308] In 1553, it was deemed among the forewarnings of the deaths of Charles and Philip, dukes of Brunswick, that there were “drops of bloude upon hearbes and trees.”[309]
As a solution of the origin, or cause of bloody spots on the paper, the anecdote in Gassendi’s “Life of Peiresc” is added. “Nothing in the whole year, 1608, did more please him,—than that he observed and philosophized about—the bloody rain, which was commonly reported to have fallen about the beginning of July; great drops thereof were plainly to be seen, both in the city itself, upon the walls of the churchyard of the great church, which is near the city wall, and upon the city walls themselves; also upon the walls of villages, hamlets, and towns, for some miles round about; for in the first place, he went himself to see those wherewith the stones were coloured, and did what he could to come to speak with those husbandmen, who beyond Lambesk, were reported to have been so affrighted at the falling of the said rain, that they left their work, and ran as fast as their legs could carry them into the adjacent houses. Whereupon, he found that it was a fable which was reported, touching those husbandmen. Nor was he pleased that the [1129, 1130] naturalists should refer this kind of rain to vapours drawn up out of red earth aloft into the air, which congealing afterwards into liquor, fall down in this form; because such vapours as are drawn aloft by heat, ascend without colour, as we may know by the alone example of red roses, out of which the vapours that arise by heat, are congealed into transparent water. He was less pleased with the common people, and some divines, who judged that it was a work of the devils and witches, who had killed innocent young children; for this he counted a mere conjecture, possibly also injurious to the goodness and providence of God. “In the mean while an accident happened, out of which he conceived he had collected the true cause thereof. For some months before, he shut up in a box a certain palmer-worm which he had found, rare for its bigness and form; which, when he had forgotten, he heard a buzzing in the box, and when he opened it, found the palmer-worm, having cast its coat, to be turned into a very beautiful butterfly, which presently flew away, leaving in the bottom of the box a red drop as broad as an ordinary sous or shilling; and because this happened about the beginning of the same month, and about the same time an incredible multitude of butterflies were observed flying in the air, he was therefore of opinion, that such kind of butterflies resting upon the walls, had there shed such like drops, and of the same bigness. Wherefore, he went the second time, and found by experience, that those drops were not to be found on the house tops, nor upon the round sides of the stones which stuck out, as it would have happened, if blood had fallen from the sky, but rather where the stones were somewhat hollowed, and in holes, where such small creatures might shroud and nestle themselves. Moreover, the walls which were so spotted, were not in the middle of towns, but they were such as bordered upon the fields, nor were they on the highest parts, but only so moderately high as butterflies are commonly wont to flie. “Thus, therefore, he interpreted that which Gregory of Tours relates, touching a bloody rain seen at Paris in divers places, in the days of Childebert, and on a certain house in the territory of Senlis; also that which is storied, touching raining of blood about the end of June, in the days of king Robert; so that the blood which fell upon flesh, garments, or stones, could not be washed out, but that which fell on wood might; for it was the same season of butterflies, and experience hath taught us, that no water will wash these spots out of the stones, while they are fresh and new. When he had said these and such like things to Varius, a great company of auditors being present, it was agreed that they should go together and search out the matter, and as they went up and down, here and there, through the fields, they found many drops upon stones and rocks; but they were only on the hollow and under parts of the stones, but not upon those which lay most open to the skies.” Thus the first mentioned appearances on the paper, may be naturally accounted for, and so —————“ends the history
Of this wonderful mystery.”
On the evening of the same day, the 25th of August, 1826, the editor witnessed the terrific tempest of thunder and lightning, mentioned in the newspapers. He was walking in the London-road near the Surrey obelisk, when the flashes sheeted out more rapidly in succession, and to greater extent than have ever been witnessed in this country, within the memory of man. They were accompanied by a gale of wind that took up light objects, such as hay, leaves, and sticks, and immense clouds of dust to a great height, and impelled people along against their will. The sudden loud claps of thunder, and the red forking of the flashes were tremendously grand and appalling. At one time there was a crashing burst of thunder, and a rushing sound from the electric fluid, like the discharge of a flight of rockets close at hand. This was in the midst of a torrent of rain, which lasted only a few minutes, and was as heavy as from the bursting of a number of water spouts. This storm was literally a tornado.
Lightning was looked upon as sacred both by the Greeks and Romans, and was supposed to be sent to execute vengeance on the earth. Hence persons killed with lightning, being thought hateful to the gods were buried apart by themselves, lest the ashes of other men should receive pollution from them. All places struck with lightning were carefully [1131, 1132] avoided and fenced round, from an opinion that Jupiter had either taken offence at them, and fired upon them the marks of his displeasure, or that he had by this means pitched upon them as sacred to himself. The ground thus fenced about, was called by the Romans bidental. Lightning was much observed in augury, and was a good or bad omen, according to the circumstances attending it.[310] When a stormy cloud, which is nothing but a heap of exhalations strongly electrified, approaches near enough to a tower, or a house, or a cloud not electrified; when it approaches so near, that a spark flies from it, this occasions the explosion, which we call a clap of thunder. The light we then see is the lightning, or the thunderbolt. Sometimes we see only a sudden and momentary flash, at other times it is a train of fire, taking different forms and directions. The explosion attending the lightning, shows that it is the vapours which occasion the thunder; by taking fire suddenly, they agitate and dilate the air violently. At every electrical spark a clap is heard. The thunder is sometimes composed of several claps or prolonged and multiplied by echoes. As soon as we see a flash of lightning, we have only to reckon the seconds in a watch, or how often our pulse beats, between the flash and the clap. Whoever can reckon ten pulsations between the lightning and the thunder, is still at the distance of a quarter of a league from the storm; for it is calculated that the sound takes nearly the time of forty pulsations, in going a league. The lightning does not always go in a direct line from top to bottom. It often winds about and goes zigzag, and sometimes it does not lighten till very near the ground. The combustible matter which reaches the ground, or takes fire near it, never fails to strike. But sometimes it is not strong enough to approach us, and like an ill-charged cannon, it disperses in the atmosphere and does no harm. When, on the contrary, the fiery exhalations reach the ground, they sometimes make terrible havoc. We may judge of the prodigious force of the lightning by the wonderful effects it produces. The heat of the flame is such, that it burns and consumes every thing that is combustible. It even melts metals, but it often spares what is contained in them, when they are of a substance not too close to leave the passage free. It is by the velocity of the lightning that the bones of men and animals are sometimes calcined, while the flesh remains unhurt. That the strongest buildings are thrown down, trees split, or torn up by the root, the thickest of walls pierced, stones and rocks broken, and reduced to ashes. It is to the rarification and violent motion of the air, produced by the heat and velocity of the lightning, that we must attribute the death of men and animals found suffocated, without any appearance of having been struck by lightning. “Experience teaches us, that the rain which falls when it thunders, is the most fruitful to the earth. The saline and sulphurous particles which fill the atmosphere during a storm, are drawn down by the rain, and become excellent nourishment for the plants; without mentioning the number of small worms, seeds, and little insects which are also drawn down in thunder showers, and are with the help of a microscope, visible in the drops of water.”[311]
In August, 1769, a flash of lightning fell upon the theatre at Venice, in which were more than six hundred persons. Besides killing several of the audience, it put out the candles, singed a lady’s hair, and melted the gold case of her watch and the fringe of her robe. The earrings of several ladies were melted, and the stones split; and one of the performers in the orchestra, had his violincello shattered in a thousand splinters, but received no damage himself.[312]
NATURALISTS’ CALENDAR. Mean Temperature 61·97. [303] Gentleman’s Magazine.[304] If the berries be gathered in wet weather, an hour will not be too long a time to boil them.[305] I have heard of the distress among the weavers, and heaven forbid that I should speak lightly of their calamities!—But eat they must, and eat they do: and if reduced to bread, so called, butter, or cheese, is included; it is this I regret, for jam would be cheaper as well as more wholesome, and should be purchased at the shops as other articles of consumption are.[306] As they are called, near the uncultivated moorland waste where they grow. Wortleberrey is the correct name.[307] Mr. Rodd seldom adventures in paper and print, yet he has put forth a “second edition, with considerable additions,” of a curious and useful little volume bearing the modest title of “An Attempt at a Glossary of some words used in Cheshire, communicated to the Society of Antiquarians. By Roger Wilbraham, Esq. F. R. S. and S. A. London, 1826,” royal 18mo. pp. 120. If a person desires to collect books, or to be acquainted with the writers on any given subject, ancient or modern, rare or common, I know of no one to whom he can apply more successfully, or on whom he can rely for judgment and integrity more implicitly, than Mr. Thomas Rodd. His mind is as well stored with information, as his shop is with good authors, in every class of literature; and he is as ready to communicate his knowledge gratuitously, as he is to part with his books at reasonable prices “to those who choose to buy them.”—Editor.[308] Hollinshed.[309] Batman’s Doome.[310] Ency. Brit.[311] Sturm.[312] Annual Register.
August 26. Chronology. On the 26th of August, 1635, died Lope de Vega, called the “Spanish Phenix,” aged sixty-three years. His funeral was conducted with princely magnificence by his patron, the duke of Susa, and his memory was celebrated with suitable pomp in all the theatres of Spain. Lope de Vega was the rival and conqueror of Cervantes in the dramatic art; yet in his youth he embarked in the celebrated Spanish armada, for the invasion [1133, 1134] of England, and spent part of his life in civil and military occupations. His invention is as unparalleled in the history of poetry, as the talent which enabled him to compose regular and well constructed verse with as much ease as prose. Cervantes, on this account, styled him a prodigy of nature. His verses flowed freely, and such was his confidence in his countrymen, that as they applauded his writings, which were unrestrained by critical notes, he refused conformity to any restrictions. “The public,” he said, “paid for the drama, and the taste of those who paid should be suited.” He required only four-and-twenty hours to write a versified drama of three acts, abounding in intrigues, prodigies, or interesting situations, and interspersed with sonnets and other versified accompaniments. In general the theatrical manager carried away what De Vega wrote before he had time to revise it, and a fresh applicant often arrived to prevail on him to commence a new piece immediately. In some instances he composed a play in the short space of three or four hours. This astonishing facility enabled him to supply the Spanish theatre with upwards of two thousand original dramas. According to his own testimony he wrote on an average five sheets every day, and at this rate he must have produced upwards of twenty millions of verses. He was enriched by his talents, and their fame procured him distinguished honours. He is supposed at one time to have possessed upwards of a hundred thousand ducats, but he was a bad economist, for the poor of Madrid shared his purse. He was elected president of the spiritual college in that capital; and pope Urban VIII. sent him the degree of doctor in divinity with a flattering letter, and bestowed on him the cross of Malta; he was also appointed fiscal of the apostolic chamber, and a familiar of the inquisition, an office regarded singularly honourable at that period. Whenever he appeared in the streets, boys ran shouting after him; he was surrounded by crowds of people, all eager to gain a sight of the “prodigy of nature;” and those who could not keep pace with the rest, stood and gazed on him with wonder as he passed. Lope de Vega’s inexhaustible fancy and fascinating ease of composition, communicated that character to Spanish comedy; and all subsequent Spanish writers trod in his footsteps, until its genius was banished by the introduction of the French taste into Spain.[313]
NATURALISTS’ CALENDAR. Mean Temperature 60·77.
August 27. 1688. A Date in Panyer-alley. The editor has received a present from Mr. John Smith of a wood block, engraved by himself, as a specimen of his talents in that department of art, and in acknowledgment of a friendly civility he is pleased to recollect at so long a distance from the time when it was offered, that it only dwelt in his own memory. The impression from this engraving, and the accompanying information, will acquaint the reader with an old London “effigy” which many may remember to have seen. It is the only cut in the present sheet; for an article on a popular amusement, which will require a considerable number of engravings, is in preparation, and the artists are busily engaged on them. Concerning this stone we must resort to old Stow. According to this “honest chronicler,” he peregrinated to where this stone now stands, and where in his time stood “the church of St. Michael ad Bladudum, or at the corne (‘corruptly,’ he says, ‘at the querne,’) so called, because in place thereof, was sometime a corne-market. At the west end of this parish church is a small passage for people on foot thorow the same church;” and he proceeds to throw the only light that seems to appear on this stone, “and west from the said church, some distance, is another passage out of Paternoster-row, and is called (of such a signe) Panyer-alley, which commeth out into the north, over against Saint Martin’s-lane.” It is plain from Stow’s account, that Panyer-alley derived its name from “a signe,” but what that “signe” was we are ignorant of. It may have been a tavern-sign, and this stone may have been the ancient sign in the wall of the tavern. It represents a boy seated on a panyer, pressing a bunch of grapes between his hand and his foot. By some people it is called “the Pick-my-toe.” The inscription mentions the date when it was either [1135, 1136] repaired or put up in its present situation in a wall on the east side of the alley, and affirms that the spot is the highest ground of the city. The Effigy in Panyer-alley, Paternoster-row. While we are at this place, it is amusing to remark what Stow observes of Ivy-lane, which runs parallel with Panyer-alley westward. He says, that “Ivie-lane” was “so called of ivie growing on the walls of the prebend’s houses,” which were situated in that lane; “but now,” speaking of his own days, “the lane is replenished on both sides with faire houses, and divers offices have been there kept, by registers, namely, for the prerogative court of the archbishop of Canturbury, the probate of wils, which is now removed into Warwicke-lane, and also for the lord treasurer’s remembrance of the exchequer, &c.” Hence we see that in Ivy-lane, now a place of mean dwelling, was one of the [1137, 1138] great offices at present in Doctors’ Commons, and another of equal importance belonging to the crown; but the derivation of its name from the ivy on the walls of the prebends’ houses, an adjunctive ornament that can scarcely be imagined by the residents of the closely confined neighbourhood, is the pleasantest part of the narration.
And Stow also tells us of “Mount-goddard-street,” which “goeth up to the north end of Ivie-lane,” of its having been so called “of the tippling there, and the goddards mounting from the tappe to the table, from the table to the mouth, and some times over the head.” Goddards. These were cups or goblets made with a cover or otherwise. In “Tancred and Gismunda,” an old play, we are told, “Lucrece entered, attended by a maiden of honour with a covered goddard of gold, and, drawing the curtains, she offered unto Gismunda to taste thereof.” So also Gayton, in his “Festivous Notes on Don Quixote,” mentions— “A goddard, or an anniversary spice bowl,
Drank off by th’ gossips.”
Goddard, according to Camden, means “godly the cup,” and appears to Mr. Archdeacon Nares, who cites these authorities to have been a christening cup. That gentleman can find no certain account of the origin of the name. Perhaps goddard was derived from “godward:” we had looking godward, and thinking godward, and perhaps drinking godward, for a benediction might have been usual at a christening or solemn merry-making; and from thence godward drinking might have come to the godward cup, and so the goddard.
The Cuckoo. To the Editor of the Every-Day Book. Sir,—If the following “Address to the Cuckoo,” from my work on birds, should suit the pages of the Every-Day Book, it is quite at your service. Of the cuckoo, I would just observe, that I do not think, notwithstanding all that Dr. Jenner has written concerning it, its natural history is by any means fully developed. I have had some opportunities of observing the habits of this very singular bird, and in me there is room for believing that, even when at maturity, it is sometimes, if not frequently, fed by other birds. It is very often attended by one, two, or even more, small birds, during its flight, for what purpose is not, I believe, at present known. The “wry-neck,” junx torquilla, called in some provinces the “cuckoo’s maiden,” is said to be one of these. Perhaps it may be novel information to your readers to be told, that there is a bird in the United States of America, called “Cowpen,” emberiza pecoris, by Wilson, which lays her eggs in other bird’s nests, in a similar way to the cuckoo in this country: the “cowpen” is, however, a much smaller bird than the cuckoo. I am, &c.
James Jennings. Dalby-terrace, City-road,
August 28, 1826. To the Cuckoo. Thou monotonous bird! whom we ne’er wish away,
Who hears thee not pleas’d at the threshold of May
Thy advent reminds us of all that is sweet,
Which nature, benignant, now lays at our feet;
Sweet flowers—sweet meadows—sweet birds and their loves;
Sweet sunshiny mornings, and sweet shady groves;
Sweet smiles of the maiden—sweet looks of the youth,
And sweet asseverations, too, prompted by truth;
Sweet promise of plenty throughout the rich vale;
And sweet the bees’ humming in meadow and vale;
Of the summer’s approach—of the presence of spring,
For ever, sweet cuckoo! continue to sing.
Oh, who then, dear bird! could e’er wish thee away,
Who hears thee not pleas’d at the threshold of May
[1139, 1140] As every trait in the natural history of birds is interesting, I beg leave to state that I shall be greatly obliged to any reader of the Every-Day Book for the communication of any novel fact or information concerning this portion of the animal kingdom, of which suitable acknowledgment will be made in my work. I understand the late lord Erskine wrote and printed for private circulation, a poem on the rook. Can any of your readers oblige me with a copy of it, or refer me to any person or book so that I might obtain a sight of it? J. J.
NATURALISTS’ CALENDAR. Mean Temperature 61·35.
August 28. St. Augustine. Of this father of the church, whose name is in the church of England calendar, there is a memoir in vol. i. col. 1144. Chronology. On the 28th of August, 1736, a man passing the bridge over the Savock, near Preston, Lancashire, saw two large flights of birds meet with such rapidity, that one hundred and eighty of them fell to the ground. They were taken up by him, and sold in Preston market the same day.
Hoax at Norwich. The following bill was in circulation in Norwich and the neighbourhood for days previous, and on the evening of August 28, 1826, 20,000 sagacious people from the city and country around, on foot, on horseback, in chaises, gigs, and other vehicles, collected below the hill to witness the extraordinary performance. “St. James’s-hill, back of the Horse-barracks. “The public are respectfully informed that signor Carlo Gram Villecrop, the celebrated Swiss mountain-flyer, from Geneva and Mont Blanc, is just arrived in this city, and will exhibit, with a Tyrolese pole fifty feet long, his most astonishing gymnastic flights, never before witnessed in this country. Signor Villecrop has had the great honour of exhibiting his most extraordinary feats on the continent before the king of Prussia, Emperor of Austria, the Grand duke of Tuscany, and all the resident nobility in Switzerland. He begs to inform the ladies and gentlemen of this city, that he has selected St. James’s-hill and the adjoining hills for his performances, and will first display his remarkable strength, in running up the hill with his Tyrolese pole between his teeth. He will next lay on his back, and balance the same pole on his nose, chin, and different parts of his body. He will climb up on it with the astonishing swiftness of a cat, and stand on his head at the top; on a sudden he will leap three feet from the pole without falling, suspending himself by a shenese cord only. He will also walk on his head, up and down the hill, balancing his pole on one foot. Many other feats will be exhibited, in which signor Villecrop will display to the audience the much admired art of toppling, peculiar only to the peasantry of Switzerland. He will conclude his performance by repeated flights in the air, up and down the hill, with a velocity almost imperceptible, assisted only by his pole, with which he will frequently jump the astonishing distance of forty and fifty yards at a time. Signor Villecrop begs to assure the ladies and gentlemen who honour him with their company, that no money will be collected till after the exhibition, feeling convinced that his exertions will be liberally rewarded by their generosity. The exhibition to commence on Monday, the 28th of August, 1826, precisely at half-past 5 o’clock in the evening.” Signor Carlo Gram Villecrop did not make his appearance. The people were drawn together, and the whole ended, as the inventor designed, in a “hoax.”
NATURALISTS’ CALENDAR. Mean Temperature 61·55.
August 29. St. John Baptist beheaded. The anniversary of the baptist’s decollation is in the church of England calendar. His death is known to have been occasioned by his remonstrance to Herod against his notorious cruelties. “In consequence of this,” says Mr. Audley, “Herod imprisoned him in the castle of MachÆrus, and would have put him to death, but was afraid of the people.” Herodias also would have killed John, had it been in her power. At length, on Herod’s birthday, Salome, the daughter of Herodias, [1141, 1142] by her former husband, Philip, danced before him, his captains, and chief estates, or the principal persons of Galilee. This so pleased Herod, that he “promised her, with an oath, whatsoever she should ask, even to the half of his kingdom.” Hearing this, she ran to her mother and said, “what shall I ask?” The mother, without hesitation, replied, “the head of John the Baptist.” Herod was exceedingly sorry when he heard such a request; but out of regard to his oaths and his guests, he immediately sent an executioner to behead John in prison. This was instantly done, and the head being brought in a charger, was given to Salome; and she, forgetting the tenderness of her sex, and the dignity of her station, carried it to her mother. Jerome says, that “Herodias treated the baptist’s head in a very disdainful manner, pulling out the tongue which she imagined had injured her, and piercing it with a needle.” Providence, however, as Dr. Whitby observes, interested itself very remarkably in the revenge of this murder on all concerned. Herod’s army was defeated in a war occasioned by his marrying Herodias, which many Jews thought a judgment on him for the death of John. Both he, and Herodias, whose ambition occasioned his ruin, were afterwards driven from their kingdom, and died in banishment, at Lyons, in Gaul. And if any credit may be given to Nicephorus, Salome, the young lady who made the cruel request, fell into the ice as she was walking over it, which, closing suddenly, cut off her head. It is added by Mr. Audley, that the abbot Villeloin says in his memoirs, “the head of St. John the Baptist was saluted by him at Amiens, and it was the fifth or sixth he had had the honour to kiss.”
Archbishop Chicheley. Lord Orford, in a letter dated the 29th of August, says, “I have just been reading a new public history of the colleges of Oxford, by Anthony Wood, and there found a feature in a character that always offended me, that of archbishop Chicheley, who prompted Henry V. to the invasion of France, to divert him from squeezing the overgrown clergy. When that priest meditated founding All Souls college, and ‘consulted his friends, who seem to have been honest men, what great matters of piety he had best perform to God in his old age, he was advised by them to build an hospital for the wounded and sick soldiers, that daily returned from the wars then had in France.’ I doubt his grace’s friends thought as I do of his artifice.—‘But,’ continues the historian, ‘disliking these motions, and valuing the welfare of the deceased more than the wounded and diseased, he resolved with himself to promote his design—which was to have masses said for the king, queen, and himself, &c., while living, and for their souls when dead;’ and that mummery, the old foolish rogue, thought more efficacious than ointments and medicines for the wretches he had made! and of the chaplains and clerks he instituted in that dormitory, one was to teach grammar, and another prick song. How history makes one shudder and laugh by turns!”
An Eccentric Character. To the Editor of the Every-Day Book. Sir,—I trouble you with an account of an eccentric character, which may, perhaps, amuse some of your numerous readers, if it should meet your approbation. Yours, most respectfully,
C. C——y, M. R. C. S. E.
Ashton Under Lyne, July 17th, 1826. Billy Butterworth. Near the summit of a small hill, called Gladwick Lowes, situated on the borders of Lancashire, near the populous town of Oldham, commanding a very extensive prospect, stands the solitary, yet celebrated hut of “Billy Butterworth.” The eccentric being who bears this name from his manner of dressing an immense beard reaching to his girdle, and many other singularities, has obtained the name of the “hermit,” though from the great numbers that daily and hourly visit him from all parts, he has no real claim to the title. Billy Butterworth’s hut is a rude building of his own construction, a piece of ground having been given him for the purpose. In the building of this hut, the rude hand of uncultivated nature laughed to scorn the improvements of modern times, for neither saw, nor plane, nor level, nor trowel, assisted to make it appear gracious in the eye of taste; a rude heap of stones, sods of earth, moss, &c. without nails or mortar are piled together [1143, 1144] in an inelegant, but perfectly convenient manner, and form a number of apartments. The whole building is so firmly put together, that its tenant fears not the pelting of a merciless storm, but snug under his lowly roof appears equally content with the smiles or frowns of fortune. To give a proper description of the hermit’s hut, would be very difficult, but a brief sketch will enable the reader to form a pretty good idea of the object. It is surrounded by a fancy and kitchen garden, fancifully decorated with rude seats, arches, grottos, &c., a few plaister of Paris casts are here and there placed so as to have a pleasing effect. The outer part of the hut consists of the hermit’s chapel, in which is a half-length figure of the hermit himself. To this chapel the hermit retires at certain hours, in devotion to his Maker; besides the chapel is an observatory, where the hermit amuses his numerous visiters, by exhibiting a small and rather imperfect camera obscura of his own construction, by which he is enabled to explain the surrounding country for four or five miles. Near the camera obscura is a raised platform, almost on a level with the roof of the hermitage—this he calls “the terrace.” From the terrace there is a beautiful view of country.—The towns of Ashton-under-Lyne, Stockport, Manchester, lie in the distance, with the adjacent villages, and the line of Yorkshire hills, from among which “Wild Bank” rises majestically above its neighbours. The hermit makes use of this situation, to give signals to the village at the foot of the hill, when he wishes to be supplied with any article of provision for the entertainment of his visiters, such as liquors, cream, sallads, bread, &c.; of confectionary, he has generally a good stock. We next come to his summer arbours, which are numerous in his garden, and furnished with table and seats for parties to enjoy themselves separately, without interfering with others. The dovehouse is placed in the garden, where he keeps a few beautiful pairs of doves. Of the out-buildings, the last we shall describe, is the carriage-house. The reader smiles at the word “carriage” in such a situation, and would be more apt to believe me had I said a wheel-barrow. But no! grave reader, “Billy Butterworth” runs his carriage, which is of the low gig kind, drawn by an ass, and on some extra visits, by two asses. A little boy, called Adam, is the postillion, as there is only seating for one in the carriage. The boy acts as a waiter in busy times. In this carriage “Billy Butterworth” visits his wealthy neighbours, and meets with a gracious reception. He frequently visits the earl of Stamford, earl de Wilton, &c. &c. From his grotesque dress and equipage, he excites mirth to a great degree. The inner part of this hermit’s hut consists of many different apartments, all of which are named in great style; such as the servants’ hall—pavilion—drawing-room—dining-room—library, &c. &c. The walls are lined with drapery, tastefully hung, and the furniture exhibits numerous specimens of ancient carved woodwork. Pictures of all sorts from the genuine oil painting, &c. prints of good line engraving down to the common caricature daubs, are numerously hung in every part of the hut. Natural curiosities are so placed, as to excite the curiosity of the gazing ignoramus. “Billy Butterworth” is himself a tall man, of rather a commanding figure, with dark hair and dark sparkling eyes. His countenance is of a pleasing but rather melancholy appearance, which is increased by an immensely long black beard which makes him an object of terror to the neighbouring children. On the whole, although he is now in the evening of life, the remains of a once handsome man are very evident. His dress is varied according to the seasons, but always resembling the costume in king Charles’s days; a black cap, black ostrich feather and buckle, long waistcoat, jacket with silk let into the sleeves, small clothes of the same, and over the whole a short mantle. “Billy Butterworth” has practised these whims, if I may call them so, for twelve or fourteen years in this solitary abode. His reason for this manner of life is not exactly known, but he seems to acknowledge in some degree, that a disappointment in love has been the cause. Let that rest as it will, he has a handsome property, accumulated, it is said, by these eccentric means. Indeed he acknowledged to the author of this, that on fine days in summer, he has realized from selling sweetmeats, and receiving gifts from visiters, five guineas a day. He is so independent now that he will not receive a present from friends. He is communicative as long as a stranger will listen, but if the stranger is inquisitive he ceases to converse any thing more. He is polite and [1145, 1146] well informed on general topics, and has evidently read much.
While the hermit was lately on a journey to his friends, a mischievous wag advertised “the hut,” &c. to be let. The day fixed upon being rainy, no bidders made their appearance. I send you a copy of the advertisement from a printed one in my possession.
To be Let, For a term of years, or from year to year; and may be entered upon immediately, all that hut, garden, and premises, with the appurtenances, situate at Gladwick Lowes, near Oldham, in the county of Lancaster, now occupied as an Hermitage,
By Mr. Wm. Butterworth. This romantic spot being the only place of fashionable resort in the vicinity of the populous town of Oldham, and the unrivalled reputation which it has so long deservedly enjoyed, render it peculiar desirable to any gentleman who may wish to acquire an independency at a trifling risk. The motive for the intended removal of the present proprietor is, his having already secured a comfortable competency, joined to a desire of giving some gentleman of a disposition similar to his own, an opportunity of participating in the advantages which he has so long derived from this delightful retirement. Among the many curiosities with which his sequestered hut abounds, may be particularized the following valuable articles. His celebrated self-constructed Bed.
A Table, which is supposed formerly to have belonged to some of the ancient saxon monarchs, and was presented to Mr. B., by her grace the duchess of Beaufort. Praxitele’s stature of Jupiter Ammon, brought from Greece, by the right honourable the earl of Elgin, and came into the hands of the present possessor, through the medium of the duke of Devonshire, after it had, for a considerable period, formed one of the most permanent ornaments of his grace’s splendid mansion, Chatsworth house. A capital portrait of Mrs. Siddons, painted by B. West, Esq., P. R. A. A most excellent and peculiarly constructed Camera Obscura, which distinctly represents objects at the distance of thirty miles. A sonorous Speaking Trumpet, wonderfully adapted to the present situation. A brace of pistols, formerly the property of Blind Jack of Knaresborough, by whom they were cut out of solid rock. A very ancient and most curious Trebduchet, a relic of Ptolemy the Third’s Sarcophagus. A variety of coins, medals, shells, fossils, and other mineral productions, tastefully classified and arranged. It would be very desirable if the above could be disposed of with the hermitage, but if not, Mr. B. would be willing to enter into a separate agreement for them. For further particulars, apply to Mr. W. B. N.B. The stock of pop, peppermint, gingerbread, and Eccles cakes, with the signboards, dials, inscriptions, rams’ horns, and other tasteful and appropriate decorations, will be required to be taken at a valuation. To be let Monday August 29, 1825.
A Hoax “In Chancery.” There is a spirit of waggery which contributes to public amusement, and occasionally annoys individual repose. The following lines are in a journal of this day 1826. A VISION.
BY THE AUTHOR OF CHRISTABEL. “Up!” said the spirit, and ere I could pray
One hasty orison, whirl’d me away
To a limbo, lying—I wist not where—
Above or below, in earth or air;
All glimmering o’er with a doubtful light,
One couldn’t say whether ’twas day or night;
And crost by many a mazy track,
One didn’t know how to get on or back;
And I felt like a needle that’s going astray
(With its one eye out) through a bundle of hay:
When the spirit he grinn’d, and whisper’d me,
“Thou’rt now in the Court of Chancery!”
Around me flitted unnumber’d swarms
Of shapeless, bodiless, tailless forms;
(Like bottled-up babes, that grace the room
Of that worthy knight, sir Everard Home)—
All of them, things half-kill’d in rearing;
Some were lame—some wanted hearing;
Some had through half a century run,
Though they hadn’t a leg to stand upon.
[1147, 1148]Others, more merry, as just beginning,
Around on a point of law were spinning;
Or balanced aloft, ’twixt Bill and Answer,
Lead at each end, like a tight rope dancer.—
Some were so cross, that nothing could please ’em;—
Some gulp’d down affidavits to ease ’em;
All were in motion, yet never a one,
Let it move as it might, could ever move on.
“These,” said the spirit, “you plainly see,
Are what they call suits in Chancery!”
I heard a loud screaming of old and young,
Like a chorus by fifty Vellutis’ sung;
Or an Irish dump (“the words by Moore”)
At an amateur concert scream’d in score;—
So harsh on my ear that wailing fell
Of the wretches who in this limbo dwell!
It seem’d like the dismal symphony
Of the shapes Æneas in hell did see;
Or those frogs, whose legs a barbarous cook
Cut off and left the frogs in the brook,
To cry all night, till life’s last dregs,
“Give us our legs!—give us our legs!”
Touched with the sad and sorrowful scene,
I ask’d what all this yell might mean,
When the spirit replied with a grin of glee,
“’Tis the cry of the suitors in Chancery!”
I look’d, and I saw a wizard rise,
With a wig like a cloud before men’s eyes.
In his aged hand he held a wand,
Wherewith he beckoned his embryo hand,
And then mov’d and mov’d, as he wav’d it o’er,
But they never got on one inch more,
And still they kept limping to and fro,
Like Ariels’ round old Prospero—
Saying, “dear master, let us go,”
But still old Prospero answer’d “No.”
And I heard, the while, that wizard elf,
Muttering, muttering spells to himself,
While over as many old papers he turn’d,
As Hume e’er moved for or Omar burn’d.
He talk’d of his virtue—though some, less nice,
(He own’d with a sigh) preferr’d his Vice—
And he said, “I think”—“I doubt”—“I hope”—
Call’d God to witness, and damn’d the Pope;
With many more sleights of tongue and hand
I couldn’t, for the soul of me, understand.
Amaz’d and poz’d, I was just about
To ask his name, when the screams without
The merciless clack of the imps within,
And that conjurer’s mutterings, made such a din,
That, startled, I woke—leap’d up in my bed—
Found the spirit, the imps, and the conjurer fled.
And bless’d my stars, right pleas’d to see,
That I wasn’t, as yet, in Chancery.
For several years before the appearance of his solemn “Aids to Reflection” in 1825, Mr. Coleridge had been to the world “as though he was not;” and since that “Hand-book” of masterly sayings his voice has ceased from the public. Forgotten he could not be, yet when he was remembered it was by inquiries concerning his present “doings,” and whispers of his “whereabout.” On a sudden the preceding verses startle the dull town, and dwelling on the lazy ear, as being, according to their printed ascription, “by the author of Christabel.” In vindication of himself against the misconception of the wit of their real author, the imputed parent steps forth in the following note. To the Editor of the Times. Grove, Highgate, Tuesday Evening. Sir,—I have just received a note from a city friend, respecting a poem in “The Times” of this morning ascribed to me. On consulting the paper, I see he must refer to “A Vision,” by the author of “Christabel.” Now, though I should myself have interpreted these words as the author, I doubt not, intended them, viz., as a part of the fiction; yet with the proof before me that others will understand them literally, I should feel obliged by your stating, that till this last half hour the poem and its publication were alike unknown to me; and I remain, Sir, respectfully yours, S. T. Coleridge. This little “affair” exemplifies that it is the fortune of talent to be seldom comprehended.
NATURALISTS’ CALENDAR. Mean Temperature 61·45.
August 30. Chronology. August 30, 1750. Miss Flora Macdonald was married to a gentleman of the same name related to sir Alexander Macdonald, bart. This lady is celebrated in Scottish annals for having heroically and successfully assisted the young Pretender to escape, when a price was set upon his head. Her self-devotion is minutely recorded in the late Mr. Boswell’s “Ascanius,” and Johnson has increased her fame by his notice of her person and character, in his “Tour to the Hebrides.”
NATURALISTS’ CALENDAR. Mean Temperature 62·95.
[1149, 1150] August 31. Grasshoppers. It was observed at the end of August, 1742, great damage was done to the pastures in the country, particularly about Bristol by swarms of grasshoppers; and the like happened in the same year at Pennsylvania to a surprising degree.[314]
In 1476, “Grasshoppers and the great rising of the river Isula did spoyle al Poland.”[315]
Grasshoppers are infested by a species of “insect parasites” thicker than a horse hair, and of a brown colour. It consumes the intestines, and at first sight in the body of the grasshopper, has been mistaken for the intestines themselves. The eminent entomologist who mentions this fact, observes that “insects generally answer the most beneficial ends, and promote in various ways, and in an extraordinary degree, the welfare of man and animals.” The evils resulting from them occur partially when they abound beyond their natural limits, “God permitting this occasionally to take place, not merely with punitive views, but also to show us what mighty effects he can produce by instruments seemingly the most insignificant: thus calling upon us to glorify his power, wisdom, and goodness, so evidently manifested, whether he relaxes or draws tight the reins by which he guides insects in their course, and regulates their progress; and more particularly to acknowledge his overruling Providence so conspicuously exhibited by his measuring them, as it were, and weighing them, and taking them out, so that their numbers, forces, and powers, being annually proportioned to the work he has prescribed to them, they may neither exceed his purpose, nor fall short of it.”[316]
The Valley of Nightingales. A Scene near the Hotwells, Bristol.[317] “Then said I, master, pleasant is this place
And sweet are those melodious notes I hear;
And happy they, among man’s toiling race,
Who, of their cares forgetful, wander near.”
Bowles. To those who might not happen to know St. Vincent’s rocks, Clifton, and the very beautiful scenery near the Hotwells, Bristol, it might be desirable to state that the river Avon winds here through a sinuous defile, on one side of which “the rocks” rise perpendicularly in a bold yet irregular manner, to the height of many hundred feet; the opposite side is not so bold, but it is, nevertheless, extremely beautiful, being clothed in many places with wood, and has besides a VALLEY, through which you may ascend to Leigh Down. This valley has been named the “Valley of Nightingales,” no doubt, in consequence of those birds making it their resort. C. A. Elton’s Poems, Disappointment. In a note, Mr. Elton informs us that this stanza alludes to the “Valley of Nightingales opposite St. Vincent’s rocks at Clifton.” The lovers of the picturesque will here find ample gratification. If, in the following poem, the truth in natural history be a little exceeded in reference to a troop of nightingales, it is hoped that the poetical licence will be pardoned. The vicinity of the Hotwells has been lately much improved by a carriage drive beneath and around those rocks. [1151, 1152] Seest thou yon tall ROCKS where, midst sunny light beaming,
They lift up their heads and look proudly around;
While numerous choughs, with their cries shrill and screaming,
Wheel from crag unto crag, and now o’er the profound?
Seest thou yonder Valley where gushes the fountain;
Where the nightingales nestling harmoniously sing;
Where the mavis and merle and the merry lark mounting,
In notes of wild music, now welcome the spring.
Seest thou yonder shade, where the woodbine ascending,
Encircles the hawthorn with amorous twine,
With the bryony scandent, in gracefulness blending;
What sweet mingled odours scarce less then divine!
Hearest thou the blue ring-dove in yonder tree cooing;
The red-breast, the hedge-sparrow, warble their song;
The cuckoo, with sameness of note ever wooing;
Yet ever to pleasure such notes will belong!
And this is the Valley of Nightingales;—listen
To those full-swelling sounds, with those pauses between,
Where the bright waving shrubs, midst the pale hazels, glisten,
There oft may a troop of the songsters be seen.
Seest thou yon proud ship on the stream adown sailing,
O’er ocean, her course, to strange climes she now bends;
Oh! who may describe the deep sobs or heart-wailing
Her departure hath wrought amongst lovers and friends?
The rocks now re-echo the songs of the sailor
As he cheerfully bounds on his watery way;
But the maiden!—ah! what shall that echo avail her,
When absence and sorrow have worn out the day?
Behold her all breathless, still gazing, pursuing,
And waving, at times, with her white hand adieu;
On the rock now she sits, with fixed eye, the ship viewing;
No picture of fancy—but often too true.
Dost thou see yon flush’d Hectic, of health poor remainder,
With a dark hollow eye, and a thin sunken cheek;
While AFFECTION hangs o’er him with thoughts that have pained her,
And that comfort and hope, still forbid her to speak?[318]
Yes, Friendships! Affections! ye ties the most tender!
Fate, merciless fate, your connection will sever;
To that tyrant remorseless—all, all must surrender!
I once had a Son—here we parted for ever![319]
Now the sun, o’er the earth, rides in glory uncloud
The rocks and the valleys delightedly sing;
The Birds in wild concert, in yonder wood shrouded,
Awake a loud CHORUS to welcome the spring.
And this is the valley of nightingales;—listen
To those full-swelling sounds, with those pauses between,
Where the bright waving shrubs, midst the pale hazels, glisten,
There oft may a troop of the songsters be seen.
J.
NATURALISTS’ CALENDAR. Mean Temperature 61·72.
[1153, 1154] Harvest-Home at Hawkesbury on Cotswold. Harvest-Home at Hawkesbury on Cotswold. The last in-gathering of the crop
Is loaded, and they climb the top,
And there huzza with all their force,
While Ceres mounts the foremost horse:
“Gee-up!” the rustic goddess cries,
And shouts more long and loud arise;
The swagging cart, with motion slow,
Reels careless on, and off they go!
*
Harvest-home is the great August festival of the country. An account of this universal merry-making may commence with a communication [1155, 1156] from a lady, which the engraving is designed to illustrate. To the Editor of the Every-Day Book. Westbury, Wiltshire, August 8, 1826. Sir,—The journal from whence I extract the following scene was written nearly two years ago, during a delightful excursion I made in company with one “near and dear,” and consequently before your praiseworthy endeavours to perpetuate old customs had been made public. Had my journey taken place during the present harvest month, the trifle I now send should have been better worth your perusal, for I would have investigated for your satisfaction a local custom, that to me was sufficiently delightful in a passing glance. I am, Sir, &c.
I. J. T. Hawkesbury Harvest Home. September, 1824.—After dinner, at Wotton-under-edge, we toiled up the side and then struck off again towards the middle of the hills, leaving all beauty in the rear; and from thence, until our arrival at Bath the next day, nothing is worth recording, but one little pleasing incident, which was the celebration of a harvest-home, at the village of Hawkesbury, on the top of Cotswold. As we approached the isolated hamlet, we were “aware” of a Maypole—that unsophisticated trophy of innocence, gaiety, and plenty; and as we drew near, saw that it was decorated with flowers and ribands fluttering in the evening breeze. Under it stood a waggon with its full complement of men, women, children, flowers, and corn; and a handsome team of horses tranquilly enjoying their share of the finery and revelry of the scene; for scarlet bows and sunflowers had been lavished on their winkers with no niggard hand. On the first horse sat a damsel, no doubt intending to represent Ceres; she had on, of course, a white dress and straw bonnet—for could Ceres or any other goddess appear in a rural English festival in any other costume? A broad yellow sash encompassed a waist that evinced a glorious and enormous contempt for classical proportion and modern folly in its elaborate dimensions. During the rapid and cordial glance that I gave this questionable scion of so graceful a stock, I ascertained two or three circumstances—that she was good-natured, that she enjoyed the scene as a downright English joke, and that she had the most beautiful set of teeth I ever beheld. What a stigma on all tooth-doctors, tooth-powders, and tooth-brushes. There was something very affecting in this simple festival, and I felt my heart heave, and that the fields looked indistinct for some minutes after we had lost sight of its primitive appearance; however it may now, I thought, be considered by the performers as a “good joke,” it had its origin, doubtless, in some of the very finest feelings that can adorn humanity—hospitality, sociality, happiness, contentment, piety, and gratitude. Our fair correspondent adds:— P.S.—Intelligence could surely be obtained from the spot, or the neighbourhood, of the manner of celebrating the festival; it is probably peculiar to the range of the Cotswold; and a more elaborate account of so interesting a custom would, doubtless, be valuable to yourself, sir, as well as to your numerous readers. I can only regret that my ability does not equal my will, on this or any other subject, that would forward your views in publishing your admirable Every-Day Book. The editor inserts this hint to his readers in the neighbourhood of Cotswold, with a hope that it will induce them to oblige him with particulars of what is passing under their eyes at this season every day. He repeats that accounts of these, or any other customs in any part of the kingdom, will be especially acceptable.
Another correspondent has obligingly complied with an often expressed desire on this subject. Harvesting on Sunday. London, August 4, 1826. To the Editor of the Every-Day Book. Sir,—As you request, on the wrapper of your last part, communications, &c., respecting harvest, I send you the following case of a very singular nature, that came before the synod of Glasgow and Ayr. In the harvest of 1807, there was a great deal of wet weather. At the end of one of the weeks it brightened up, and a drying wind prepared the corn for [1157, 1158] being housed. The rev. Mr. Wright, minister of Mayhole, at the conclusion of the forenoon service on the following sabbath-day, stated to his congregation, that he conceived the favourable change of the weather might be made use of to save the harvest on that day, without violating the sabbath. Several of his parishioners availed themselves of their pastor’s advice. At the next meeting of presbytery, however, one of his reverend brethren thought proper to denounce him, as having violated the fourth commandment; and a solemn inquiry was accordingly voted by a majority of the presbytery. Against this resolution, a complaint and appeal were made to the synod at the last meeting. Very able pleadings were made on both sides, after which it was moved and seconded,—“That the synod should find that the presbytery of Ayr have acted in this manner, in a precipitate and informal manner, and that their sentence ought to be reversed.” It was also moved and seconded,—“That the synod find the presbytery of Ayr have acted properly, and that it should be remitted to them to take such further steps in this business as they may judge best.” After reasoning at considerable length, the synod, without a vote, agreed to set aside the whole proceedings of the presbytery in this business.[320] This subject reminds me of the following verses to urge the use of “the time present.” Delays.
By Robert Southwell, 1595. Shun delays, they breed remorse;
Take thy time, while time is lent thee;
Creeping snails have weakest force;
Fly their fault, lest thou repent thee;
Good is best, when soonest wrought,
Ling’ring labours come to naught.
Hoist up sail while gale doth last,
Tide and wind stay no man’s pleasure;
Seek not time, when time is past,
Sober speed is wisdom’s leisure.
After wits are dearly bought,
Let thy fore-wit guide thy thought.
Time wears all his locks behind;
Take thou hold upon his forehead;
When he flies, he turns no more,
And behind his scalp is naked.
Works adjourn’d have many stays;
Long demurs breed new delays.
I am, Sir, Your obliged and constant reader,
R. R.
We are informed on the authority of Macrobius, that among the heathens, the masters of families, when they had got in their harvest, were wont to feast with their servants, who had laboured for them in tilling the ground. In exact conformity to this, it is common among Christians, when the fruits of the earth are gathered in, and laid in their proper repositories, to provide a plentiful supper for the harvest men and the servants of the family. At this entertainment, all are in the modern revolutionary idea of the word, perfectly equal. Here is no distinction of persons, but master and servant sit at the same table, converse freely together, and spend the remainder of the night in dancing, singing, &c., in the most easy familiarity. Bourne thinks the origin of both these customs is Jewish, and cites Hospinian, who tells us that the heathens copied after this custom of the Jews, and at the end of their harvest, offered up their first-fruits to the gods, for the Jews rejoiced and feasted at the getting in of the harvest. This festivity is undoubtedly of the most remote antiquity. That men in all nations, where agriculture flourished, should have expressed their joy on this occasion by some outward ceremonies, has its foundation in the nature of things. Sowing is hope; reaping, fruition of the expected good. To the husbandman, whom the fear of wet, blights, &c. had harrassed with great anxiety, the completion of his wishes could not fail of imparting an enviable feeling of delight. Festivity is but the reflex of inward joy, and it could hardly fail of being produced on this occasion, which is a temporary suspension of every care.[321]
Mr. Brand brings a number of passages to show the manner of celebrating this season. One of the “Five hundred points of husbandry” relates to August. Grant harvest-lord more, by a penny or twoo,
To call on his fellowes the better to doo:
Give gloves to thy reapers a Larges to crie,
And daily to loiterers have a good eie.
Tusser. “Tusser Redivivus,” in 1744, says, “He that is the lord of harvest, is generally some stayed sober-working man, who understands all sorts of harvest-work. [1159, 1160] If he be of able body, he commonly leads the swarth in reaping and mowing. It is customary to give gloves to reapers, especially where the wheat is thistly. As to crying a Largess, they need not be reminded of it in these our days, whatever they were in our author’s time.”
Stevenson, in his “Twelve Moneths,” 1661, mentions under August, that “the furmenty pot welcomes home the harvest cart, and the garland of flowers crowns the captain of the reapers; the battle of the field is now stoutly fought. The pipe and the tabor are now busily set a-work, and the lad and the lass will have no lead on their heels. O! ’tis the merry time wherein honest neighbours make good cheer; and God is glorified in his blessings on the earth.”
The Hock Cart, or Harvest Home. Come sons of summer, by whose toile
We are the Lords of wine and oile;
By whose tough labours, and rough hands,
We rip up first, then reap our lands,
Crown’d with the eares of corne, now come,
And, to the pipe, sing harvest home.
Come forth, my Lord, and see the cart,
Drest up with all the country art.
See here a maukin, there a sheet
As spotlesse pure as it is sweet:
The horses, mares, and frisking fillies,
Clad, all, in linnen, white as lillies,
The harvest swaines and wenches bound
For joy, to see the hock-cart crown’d.
About the cart heare how the rout
Of rural younglings raise the shout;
Pressing before, some coming after,
Those with a shout, and these with laughter.
Some blesse the cart; some kisse the sheaves;
Some prank them up with oaken leaves:
Some crosse the fill-horse; some with great
Devotion stroak the home-borne wheat:
While other rusticks, lesse attent
To prayers than to merryment,
Run after with their breeches rent.
Well, on brave boyes, to your Lord’s hearth
Glitt’ring with fire, where, for your mirth,
You shall see first the large and cheefe
Foundation of your feast, fat beefe:
With upper stories, mutton, veale,
Add bacon, which makes full the meale;
With sev’rall dishes standing by,
As here a custard, there a pie,
And here all-tempting frumentie,
And for to make the merrie cheere
If smirking wine be wanting here,
There’s that which drowns all care, stout beere,
Which freely drink to your Lord’s health,
Than to the plough, the commonwealth;
Next to your flailes, your fanes, your fatts
Then to the maids with wheaten hats;
To the rough sickle, and the crookt sythe
Drink, frollick, boyes, till all be blythe,
Feed and grow fat, and as ye eat,
Be mindfull that the lab’ring neat,
As you, may have their full of meat;
And know, besides, ye must revoke
The patient oxe unto the yoke,
And all goe back unto the plough
And harrow, though they’re hang’d up now.
And, you must know, your Lord’s word’s true,
Feed him ye must, whose food fils you.
And that this pleasure is like raine,
Not sent ye for to drowne your paine.
But for to make it spring againe.
Herrick.
Hoacky is brought
Home with hallowin,
Boys with plumb-cake
The cart following.
Poor Robin, 1676.
Mr. Brand says, “the respect shown to servants at this season, seems to have sprung from a grateful sense of their good services. Every thing depends at this juncture on their labour and despatch. Vacina, (or Vacuna, so called as it is said À vacando, the tutelar deity, as it were, of rest and ease,) among the ancients, was the name of the goddess to whom rustics sacrificed at the conclusion of harvest. Moresin tells us, that popery, in imitation of this, brings home her chaplets of corn, which she suspends on poles, that offerings are made on the altars of her tutelar gods, while thanks are returned for the collected stores, and prayers are made for future ease and rest. Images too of straw or stubble, he adds, are wont to be carried about on this occasion; and that in England he himself saw the rustics bringing home in a cart, a figure made of corn, round which men and women were singing promiscuously, preceded by a drum or piper.” The same collector acquaints us that Newton, in his “Tryall of a Man’s owne Selfe,” (12mo. London, 1602,) under breaches of the second commandment, censures “the adorning with garlands, or presenting unto any image of any saint whom thou hast made speciall choice of to be thy patron and advocate, the firstlings of thy increase, as corne and graine, and other oblations.” [1161, 1162]
Ceres. As we were returning, says Hentzner, in 1598, to our inn, we happened to meet some country people celebrating their harvest-home; their last load of corn they crown with flowers, having besides an image richly dressed, by which perhaps they would signify Ceres. This they keep moving about, while men and women, men and maid-servants, riding through the streets in the cart, shout as loud as they can till they arrive at the barn. “I have seen,” says Hutchinson in his “History of Northumberland,” “in some places, an image apparelled in great finery, crowned with flowers, a sheaf of corn placed under her arm, and a scycle in her hand, carried out of the village in the morning of the conclusive reaping day, with music and much clamour of the reapers, into the field, where it stands fixed on a pole all day, and when the reaping is done, is brought home in like manner. This they call the harvest queen, and it represents the Roman Ceres.” Mr. Brand says, “an old woman, who in a case of this nature is respectable authority, at a village in Northumberland, informed me that not half a century ago, they used every where to dress up something similar to the figure above described, (by Hutchinson,) at the end of harvest, which was called a harvest doll, or kern baby. This northern word is plainly a corruption of corn baby, or image, as is the kern supper, of corn supper. In Carew’s ‘Survey of Cornwall,’ p. 20. b. ‘an ill kerned or saved harvest’ occurs.”
At Wellington in Devonshire, the clergyman of the parish informed Mr. Brand, that when a farmer finishes his reaping, a small quantity of the ears of the last corn are twisted or tied together into a curious kind of figure, which is brought home with great acclamations, hung up over the table, and kept till the next year. The owner would think it extremely unlucky to part with this, which is called “a knack.” The reapers whoop and hollow “a knack! a knack! well cut! well bound! well shocked!” and, in some places, in a sort of mockery it is added, “well scattered on the ground.” A countryman gave a somewhat different account, as follows: “When they have cut the corn, the reapers assemble together: ‘a knack’ is made, which one placed in the middle of the company holds up, crying thrice ‘a knack,’ which all the rest repeat: the person in the middle then says— ‘Well cut! well bound!
Well shocked! well saved from the ground.’
He afterwards cries ‘whoop,’ and his companions holloo as loud as they can.” “I have not,” says Mr. Brand, “the most distant idea of the etymology of the ‘knack,’ used on this occasion. I applied for one of them. No farmer would part with that which hung over his table; but one was made on purpose for me. I should suppose that Moresin alludes to something like this when he says, ‘Et spiceas papatus (habet) coronas, quas videre est in domibus,’ &c.”
It is noticed by Mr. Brand, that Purchas in his “Pilgrimage,” speaking of the Peruvian superstitions, and quoting Acosta, tells us, “In the sixth moneth they offered a hundred sheep of all colours, and then made a feast, bringing the mayz from the fields into the house, which they yet use. This feast is made, coming from the farm to the house, saying certain songs, and praying that the mayz may long continue. They put a quantity of the mayz (the best that groweth in their farms) in a thing which they call pirva, with certain ceremonies, watching three nights. Then do they put it in the richest garment they have, and, being thus wrapped and dressed, they worship this pirva, holding it in great veneration, and saying, it is the mother of the mayz of their inheritance, and that by this means the mayz augments and is preserved. In this moneth they make a particular sacrifice, and the witches demand of this pirva if it hath strength enough to continue until the next year; and if it answers no, then they carry this maiz to the farm whence it was taken, to burn, and make another pirva as before: and this foolish vanity still continueth.” On this Peruvian “pirva,” the rev. Mr. Walter, fellow of Christ’s-college, Cambridge, observes to Mr. Brand, that it bears a strong resemblance to what is called in Kent, an ivy girl, which is a figure composed of some of the best corn the field produces, and made, as well as they can, into a human shape; this is afterwards curiously dressed by the women, and adorned with paper trimmings, cut to resemble a cap, ruffles, handkerchief, [1163, 1164] &c. of the finest lace. It is brought home with the last load of corn from the field upon the waggon, and they suppose entitles them to a supper at the expense of their employers.
“Crying the Mare.” This custom is mentioned by Mr. Brand as existing in Hertfordshire and Shropshire. The reapers tie together the tops of the last blades of corn, which they call “mare,” and standing at some distance, throw their sickles at it, and he who cuts the knot, has the prize, with acclamations and good cheer. Blount adds, respecting this custom, that “after the knot is cut, then they cry with a loud voice three times, ‘I have her.’ Others answer as many times, ‘what have you?’—‘A mare, a mare, a mare.’—‘Whose is she,’ thrice also.—‘J. B.’ (naming the owner three times.)—‘Whither will you send her?’—‘To J. a Nicks,’ (naming some neighbour who has not all his corn reaped;) then they all shout three times, and so the ceremony ends with good cheer. In Yorkshire, upon the like occasion, they have a harvest dame; in Bedfordshire, a Jack and a Gill.”
Having been preceded “into the bosom of the land” by a lady, and become acquainted with accounts from earlier chroniclers of harvest customs, we now pay our respects to the communications of other correspondents, who have been pleased to comply with our call for information. Gloucestershire and Suffolk. To the Editor of the Every-Day Book. Sir,—With pleasure I have read your entertaining and instructing collection from its commencement, and I perceive you have touched upon a subject in one of your sheets, which in my youth used to animate my soul, and bring every energy of my mind and of my body into activity; I mean, harvest. Yes, sir, in my younger days I was introduced into the society of innocence and industry; but, I know not how it was, Dame Fortune kicked me out, and I was obliged to dwell in smoke and dirt, in noise and bustle, in wickedness and strife compared with what I left; but I forgive her, as you know she is blind. May I, Mr. Editor, converse with you in this way a little? In Gloucestershire this interesting season is thus kept. Of course the good man of the house has informed the industrious and notable dame the day for harvest-home; and she, assisted by her daughters, makes every preparation to keep out famine and banish care—the neighbours and friends are invited, hot cakes of Betty’s own making, and such butter that Sukey herself had churned, tea, ale, syllabub, gooseberry wine, &c. And what say you? Why, Mr. Editor, this is nothing, this is but the beginning—the grand scene is out of doors. Look yonder, and see the whole of the troop of men, women, and children congregated together. They are about to bring home the last load. You have seen election chairings, Mr. Editor; these are mere jokes to it. This load should come from the furthest field, and that it should be the smallest only just above the rails, a large bough is placed in the centre, the women and children are placed on the load, boys on the horses, they themselves trimmed with cowslips and boughs of leaves, and with shouts of “harvest-home,” the horses are urged forward, and the procession comes full gallop to the front of the farm-house, where the before happy party are waiting to welcome home the last load. Now, he who has the loudest and the clearest voice, mounts upon a neighbouring shed, and with a voice which would do credit to your city crier, shouts aloud— We have ploughed, we have sowed,
We have reaped, we have mowed,
We have brought home every load,
Hip, hip, hip, Harvest home!
and thus, sir, the whole assembly shout “huzza.” The strong ale is then put round, and the cake which Miss made with her own hands:—the load is then driven round to the stack-yard or barn, and the horses put into the stable. John puts on a clean white frock, and William a clean coloured handkerchief: the boys grease their shoes to look smart, and all meet in the house to partake of the harvest supper, when the evening is spent in cheerfulness. Here, Mr. Editor, is pomp without pride, liberality without ostentation, cheerfulness without vice, merriment without guilt, and happiness without alloy. They say that old persons are old fools [1165, 1166] and although I am almost blind, yet I cannot resist telling you of what I have also seen in my boyish days in Suffolk. I do not mean to be long, sir, but merely to give you a few particulars of an ancient custom, which I must leave you to finish, so that while you take a hearty pinch of snuff (I know you don’t like tobacco) I shall have completed. At the commencement of harvest one is chosen to be “my lord.” He goes first in reaping, and mowing, and leads in every occupation. Now, sir, if you were to pass within a field or two of this band of husbandmen, “my lord” would leave the company, and approaching you with respect, ask of you a largess. Supposing he succeeded, which I know he would, he would hail his companions, and they would thus acknowledge the gift: my lord would place his troop in a circle, suppose fifteen men, and that they were reaping, each one would have a hook in his hand, or, if hoeing of turnips, he would bring his hoe. My lord then goes to a distance, mounts the stump of a tree, or a gate post, and repeats a couplet (forgive the treachery of my memory, for I forget the words). The men still standing in the circle listen with attention to the words of my lord, and at the conclusion each with his reap-hook pointing with his right hand to the centre of the circle, and with intent as if watching and expecting, they utter altogether a groan as long as four of your breves (if you go by notes): then, as if impelled together, their eyes are lifted to the heavens above them, their hooks point in the same direction, and at the same time they change the doleful groan to a tremendous shout, which is repeated three distinct times. The money thus got during harvest, is saved to make merry with at a neighbouring public-house, and the evening is spent in shouting of the largess, and joyful mirth. I am, Sir, &c.
S. M.
Another correspondent presents an interesting description of usages in another county. Norfolk. To the Editor of the Every-Day Book. —— Norfolk, August, 14, 1826. Sir,—In this county it is a general practice on the first day of harvest, for the men to leave the field about four o’clock, and retire to the alehouse, and have what is here termed a “whet;” that is, a sort of drinking bout to cheer their hearts for labour. They previously solicit any who happen to come within their sight with, “I hope, sir, you will please to bestow a largess on us?” If the boon is conceded the giver is asked if he would like to have his largess halloed; if this is assented to, the hallooing is at his service. At the conclusion of wheat harvest, it is usual for the master to give his men each a pot or two of ale, or money, to enable them to get some at the alehouse, where a cheerful merry meeting is held amongst themselves. The last, or “horkey load” (as it is here called) is decorated with flags and streamers, and sometimes a sort of kern baby is placed on the top at front of the load. This is commonly called a “ben;” why it is so called, I know not, nor have I the smallest idea of its etymon, unless a person of that name was dressed up and placed in that situation, and that, ever after, the figure had this name given to it. This load is attended by all the party, who had been in the field, with hallooing and shouting, and on their arrival in the farmyard they are joined by the others. The mistress with her maids are out to gladden their eyes with this welcome scene, and bestir themselves to prepare the substantial, plain, and homely feast, of roast beef and plumb pudding. On this night it is still usual with some of the farmers to invite their neighbours, friends, and relations, to the “horkey supper.” Smiling faces grace the festive board; and many an ogling glance is thrown by the rural lover upon the nut-brown maid, and returned with a blushing simplicity, worth all the blushes ever made at court. Supper ended, they leave the room, (the cloth, &c. are removed,) and out of doors they go, and a hallooing “largess” commences—thus music [1167, 1168] The men and boys form a circle by taking hold of hands, and one of the party standing in the centre, having a gotch[322] of horkey ale placed near him on the ground, with a horn or tin sort of trumpet in his hand, makes a signal, and “halloo! lar-r-r-r-r-r-r-r-r-r-r-ge-ess” is given as loud and as long as their lungs will allow, at the same time elevating their hands as high as they can, and still keeping hold. The person in the centre blows the horn one continued blast, as long as the “halloo-largess.” This is done three times, and immediately followed by three successive whoops; and then the glass, commonly a horn one, of spirit-stirring ale, freely circles. At this time the hallooing-largess is generally performed with three times three. This done, they return to the table, where foaming nappy ale is accompanied by the lily taper tube, and weed of India growth; and now mirth and jollity abound, the horn of sparkling beverage is put merrily about, the song goes round, and the joke is cracked. The females are cheerful and joyous partakers of this “flow of soul.” When the “juice of the barrel” has exhilarated the spirits, with eyes beaming cheerfulness, and in true good rustic humour, the lord of the harvest accompanied by his lady, (the person is so called who goes second in the reap, each sometimes wearing a sort of disguise,) with two plates in his hand, enters the parlour where the guests are seated, and solicits a largess from each of them. The collection made, they join their party again at the table, and the lord recounting to his company the success he has met with, a fresh zest is given to hilarity, a dance is struck up, in which, though it can hardly be said to be upon the “light fantastic toe,” the stiffness of age and rheumatic pangs are forgotten, and those who have passed the grand climactric, feel in the midst of their teens. Another show of disguising is commonly exhibited on these occasions, which creates a hearty rustic laugh, both loud and strong. One of the party habited as a female, is taken with a violent pang of the tooth ache, and the doctor is sent for. He soon makes his appearance, mounted on the back of one of the other men as a horse, having in his hands a common milking stool, which he bears upon, so as to enable him to keep his back in nearly a horizontal position. The doctor brings with him the tongs, which he uses for the purpose of extracting the tooth: this is a piece of tobacco pipe adapted to the occasion, and placed in the mouth; a fainting takes place from the violence of the operation, and the bellows are used as a means of causing a reviving hope. When the ale has so far operated that some of the party are scarcely capable of keeping upon their seat, the ceremony of drinking healths takes place in a sort of glee or catch; one or two of which you have below. This health-drinking generally finishes the horkey. On the following day the party go round among the neighbouring farmers (having various coloured ribands on their hats, and steeple or sugar-loaf formed caps, decked with various coloured paper, &c.,) to taste their horkey beer, and solicit largess of any one with whom they think success is likely. The money so collected is usually spent at the alehouse at night. To this “largess money spending,” the wives and sweethearts, with the female servants of their late masters, are invited; and a tea table is set out for the women, the men finding more virtue in the decoction of Sir John Barleycorn, and a pipe of the best Virginia. I have put together what now occurs to me respecting harvest-home, and beg to refer you to Bloomfield’s “Wild Flowers,” in a piece there called the “Horkey;” it is most delightfully described. The glee or catch at the health-drinking is as follows:— Here’s a health unto our master,
He is the finder of the feast:
God bless his endeavours,
And send him increase,
And send him increase, boys,
All in another year.
Here’s your master’s good health
So drink off your beer;
I wish all things may prosper,
Whate’er he takes in hand;
We are all his servants,
And are all at his command.
So drink, boys, drink,
And see you do not spill;
For if you do,
You shall drink two,
For ’tis your master’s will.
Another Health Drinking. Behold, and see, his glass is full,
At which he’ll take a hearty pull,
[1169, 1170]He takes it out with such long wind,
That he’ll not leave one drop behind.
Behold and see what he can do,
He has not put it in his shoe;
He has not drank one drop in vain,
He’ll slake his thirst, then drink again.
Here’s a health unto my brother John,
It’s more than time that we were gone;
But drink your fill, and stand your ground,
This health is called the plough-boys round.
To this may be added the following. A Health Drinking. There was a man from London came,
With a rum-bum-bum-bare-larum;
Drink up your glass for that’s the game,
And say ne’er a word, except—Mum.
The great object is to start something which will catch some unguarded reply in lieu of saying “Mum,” when the party so unguardedly replying, is fined to drink two glasses. For the beginning of Harvest there is this Harvest Song. Now Lammas comes in,
Our harvest begin,
We have done our endeavours to get the corn in;
We reap and we mow
And we stoutly blow
And cut down the corn
That did sweetly grow.
The poor old man
That can hardly stand,
Gets up in the morning, and do all he can,
Gets up, &c.
I hope God will reward
Such old harvest man.
But the man who is lazy
And will not come on,
He slights his good master
And likewise his men;
We’ll pay him his wages
And send him gone,
For why should we keep
Such a lazy drone.
Now harvest is over
We’ll make a great noise,
Our master, he says,
You are welcome, brave boys;
We’ll broach the old beer,
And we’ll knock along,
And now we will sing an old harvest song.
I shall be happy if this will afford the readers of the Every-Day Book any information concerning the harvest customs of this county. I am, Sir, &c. G. H. I.
A valuable correspondent transmits a particular account of his country custom, which will be read with pleasure. Devon. To the Editor of the Every-Day Book. Sir,—As the harvest has now become very general, I am reminded of a circumstance, which I think worthy of communicating to you. After the wheat is all cut, on most farms in the north of Devon, the harvest people have a custom of “crying the neck.” I believe that this practice is seldom omitted on any large farm in that part of the country. It is done in this way. An old man, or some one else well acquainted with the ceremonies used on the occasion, (when the labourers are reaping the last field of wheat,) goes round to the shocks and sheaves, and picks out a little bundle of all the best ears he can find; this bundle he ties up very neat and trim, and plats and arranges the straws very tastefully. This is called “the neck” of wheat, or wheaten-ears. After the field is cut out, and the pitcher once more circulated, the reapers, binders, and the women, stand round in a circle. The person with “the neck” stands in the centre, grasping it with both his hands. He first stoops and holds it near the ground, and all the men forming the ring, take off their hats, stooping and holding them with both hands towards the ground. They then all begin at once in a very prolonged and harmonious tone to cry “the neck!” at the same time slowly raising themselves upright, and elevating their arms and hats above their heads; the person with “the neck” also raising it on high. This is done three times. They then change their cry to “wee yen!”—“way yen!”—which they sound in the same prolonged and slow manner as before, with singular harmony and effect, three times. This last cry is accompanied by the same movements of the body and arms as in crying “the neck.” I know nothing of vocal music, but I think I may convey some idea of the sound, by giving you the following notes in gamut. [1171, 1172] Let these notes be played on a flute with perfect crescendos and diminuendoes, and perhaps some notion of this wild sounding cry may be formed. Well, after having thus repeated “the neck” three times, and “wee yen” or “way yen” as often, they all burst out into a kind of loud and joyous laugh, flinging up their hats and caps into the air, capering about and perhaps kissing the girls. One of them then gets “the neck,” and runs as hard as he can down to the farm-house, where the dairy-maid, or one of the young female domestics, stands at the door prepared with a pail of water. If he who holds “the neck” can manage to get into the house, in any way unseen, or openly, by any other way than the door at which the girl stands with the pail of water, then he may lawfully kiss her; but, if otherwise, he is regularly soused with the contents of the bucket. On a fine still autumn evening, the “crying of the neck” has a wonderful effect at a distance, far finer than that of the Turkish muezzin, which lord Byron eulogizes so much, and which he says is preferable to all the bells in Christendom. I have once or twice heard upwards of twenty men cry it, and sometimes joined by an equal number of female voices. About three years back, on some high grounds, where our people were harvesting, I heard six or seven “necks” cried in one night, although I know that some of them were four miles off. They are heard through the quiet evening air, at a considerable distance sometimes. But I think that the practice is beginning to decline of late, and many farmers and their men do not care about keeping up this old custom. I shall always patronise it myself, because I take it in the light of a thanksgiving. By the by, I was about to conclude, without endeavouring to explain the meaning of the words, “we yen!” I had long taken them for Saxon, as the people of Devon are the true Saxon breed. But I think that I am wrong. I asked an old fellow about it the other day, and he is the only man who ever gave me a satisfactory explanation. He says, that the object of crying “the neck” is to give the surrounding country notice of the end of harvest, and that they mean by “we yen!” we have ended. It may more probably mean “we end,” which the uncouth and provincial pronunciation has corrupted into “we yen!” I am, Sir,
Your obedient servant,
R. A. R. July, 1826. P. S. In the above hastily written account, I should have mentioned that “the neck” is generally hung up in the farm-house, where it remains sometimes three or four years. I have written “we yen,” because I have always heard it so pronounced; they may articulate it differently in other parts of the country.
Essex. To the Editor of the Every-Day Book. Sir,—As harvest has began in various counties, I beg leave to give you a description of what is called the “harvest supper,” in Essex, at the conclusion of the harvest. After the conclusion of the harvest, a supper is provided, consisting of roast beef and plum pudding, with plenty of strong ale, with which all the men who have been employed in getting in the corn regale themselves. At the beginning of the supper, the following is sung by the whole of them at the supper. Here’s a health to our master,
The lord of the feast,
God bless his endeavours,
And send him increase;
May prosper his crops, boys,
That we may reap another year,
Here’s your master’s good health, boys,
Come, drink off your beer.
After supper the following:— Now harvest is ended and supper is past,
Here’s our mistress’s good health, boys,
Come, drink a full glass;
For she is a good woman, she provides us good cheer,
Here’s your mistress’s good health, boys,
Come, drink off your beer.
The night is generally spent with great mirth, and the merry-makers seldom disperse till “Bright Phoebus has mounted his chariot of day.” I am, &c.
An Essex Man and Subscriber.
[1173, 1174] It is the advice of the most popular of our old writers on husbandry, that— In harvest time, harvest folke,
servants and all,
Should make, altogether,
good cheere in the hall:
And fill out the black bole,
of bleith to their song,
And let them be merry
all harvest time long.
Once ended thy harvest,
let none be beguilde,
Please such as did please thee,
man, woman, and child.
Thus doing, with alway
such help as they can,
Thou winnest the praise
of the labouring man.
Tusser. “Tusser Redivivus” says, “This, the poor labourer thinks, crowns all; a good supper must be provided, and every one that did any thing towards the Inning must now have some reward, as ribbons, laces, rows of pins to boys and girls, if never so small, for their encouragement, and, to be sure, plumb-pudding. The men must now have some better than best drink, which, with a little tobacco and their screaming for their largesses, their business will soon be done.” Harvest Goose. For all this good feasting,
yet art thou not loose,
Til Ploughman thou givest
his harvest home goose;
Though goose goe in stubble,
I passe not for that,
Let goose have a goose,
be she lean, be she fat.
Tusser. Whereon “Tusser Redivivus” notes, that “the goose is forfeited, if they overthrow during harvest.” A MS. note on a copy of Brand’s “Antiquities,” lent to the editor, cites from Boys’s “Sandwich,” an item “35 Hen. VIII. Spent when we ete our harvyst goose iijs. vid. and the goose xd.” In France under Henry IV. it is cited by Mr. Brand from Seward, that “after the harvest, the peasants fixed upon some holiday to meet together and have a little regale, (by them called the harvest gosling,) to which they invited not only each other, but even their masters, who pleased them very much when they condescended to partake of it.”
According to information derived by Mr. Brand, it was formerly the custom at Hitchin, in Hertfordshire, for each farmer to drive furiously home with the last load of his corn, while the people ran after him with bowls full of water in order to throw on it; and this usage was accompanied with great shouting. Harvest-home. Who has not seen the cheerful harvest-home,
Enliv’ning the scorch’d field, and greeting gay
The slow decline of Autumn. All around
The yellow sheaves, catching the burning beam,
Glow, golden lustre; and the trembling stem
Of the slim oat, or azure corn-flow’r,
Waves on hedge-rows shady. From the hill
The day-breeze softly steals with downward wing,
And lightly passes, whisp’ring the soft sounds
Which moan the death of Summer. Glowing scene!
Nature’s long holiday! Luxuriant, rich,
In her proud progeny, she smiling marks
Their graces, now mature, and wonder-fraught!
Hail! season exquisite!—and hail, ye sons
Of rural toil!—ye blooming daughters!—ye
Who, in the lap of hardy labour rear’d,
Enjoy the mind unspotted! Up the plain,
Or on the side-long hill, or in the glen,
Where the rich farm, or scatter’d hamlet, shows
The neighbourhood of peace ye still are found,
A merry and an artless throng, whose souls
Beam thro’ untutor’d glances. When the dawn
[1175, 1176]Unfolds its sunny lustre, and the dew
Silvers the out-stretch’d landscape, labour’s sons
Rise, ever healthful,—ever cheerily,
From sweet and soothing rest; for fev’rish dreams
Visit not lowly pallets! All the day
They toil in the fierce beams of fervid noon—
But toil without repining! The blithe song
Joining the woodland melodies afar,
Fling its rude cadence in fantastic sport
On Echo’s airy wing! the pond’rous load
Follows the weary team: the narrow lane
Bears on its thick-wove hedge the scatter’d corn,
Hanging in scanty fragments, which the thorn
Purloin’d from the broad waggon.
To the brook
That ripples, shallow, down the valley’s slope,
The herds slow measure their unvaried way;—
The flocks along the heath are dimly seen
By the faint torch of ev’ning, whose red eye
Closes in tearful silence. Now the air
Is rich in fragrance! fragrance exquisite!
Of new-mown hay, of wild thyme dewy wash’d,
And gales ambrosial, which, with cooling breath,
Ruffle the lake’s grey surface. All around
The thin mist rises, and the busy tones
Of airy people, borne on viewless wings,
Break the short pause of nature. From the plain
The rustic throngs come cheerly, their loud din
Augments to mingling clamour. Sportive hinds,
Happy! more happy than the lords ye serve!—
How lustily your sons endure the hour
Of wintry desolation; and how fair
Your blooming daughters greet the op’ning dawn
Of love-inspiring spring!
Hail! harvest-home!
To thee, the muse of nature pours the song,
By instinct taught to warble! Instinct pure,
Sacred, and grateful, to that pow’r ador’d,
Which warms the sensate being, and reveals
The soul, self-evident, beyond the dreams
Of visionary sceptics! Scene sublime!
Where the rich earth presents her golden treasures;
Where balmy breathings whisper to the heart
Delights unspeakable! Where seas and skies,
And hills and vallies, colours, odours, dews,
Diversify the work of nature’s God!
Mrs. Robinson.
It was formerly the custom in the parish of Longforgan, in the county of Perth North Britain, to give what was called a maiden feast. “Upon the finishing of the harvest the last handful of corn reaped in the field was called the maiden. This was generally contrived to fall into the hands of one of the finest girls in the field, and was dressed up with ribands, and brought home in triumph with the music of fiddles or bagpipes. A good dinner was given to the whole band, and the evening spent in joviality and dancing, while the fortunate lass who took the maiden was the queen of the feast; after which this handful of corn was dressed out generally in the form of a cross, and hung up with the date of the year, in some conspicuous part of the house. This custom is now entirely done away, and in its room each shearer is given sixpence and a loaf of bread. However, some farmers, when all their corns are brought in, give their servants a dinner [1177, 1178] and a jovial evening, by way of harvest-home.”[323]
The festival of the in-gathering in Scotland, is poetically described by the elegant author of the “British Georgics.” The Kirn.
Harvest Home. The fields are swept, a tranquil silence reigns,
And pause of rural labour, far and near.
Deep is the morning’s hush; from grange to grange
Responsive cock-crows, in the distance heard,
Distinct as if at hand, soothe the pleased ear;
And oft, at intervals, the flail, remote,
Sends faintly through the air its deafened sound.
Bright now the shortening day, and blythe its close,
When to the Kirn the neighbours, old and young,
Come dropping in to share the well-earned feast.
The smith aside his ponderous sledge has thrown,
Raked up his fire, and cooled the hissing brand
His sluice the miller shuts; and from the barn
The threshers hie, to don their Sunday coats.
Simply adorned, with ribands, blue and pink,
Bound round their braided hair, the lasses trip
To grace the feast, which now is smoking ranged
On tables of all shape, and size, and height,
Joined awkwardly, yet to the crowded guests
A seemly joyous show, all loaded well:
But chief, at the board-head, the haggis round
Attracts all eyes, and even the goodman’s grace
Prunes of its wonted length. With eager knife,
The quivering globe he then prepares to broach;
While for her gown some ancient matron quakes,
Her gown of silken woof, all figured thick
With roses white, far larger than the life,
On azure ground,—her grannam’s wedding garb,
Old as that year when Sheriffmuir was fought.
Old tales are told, and well-known jests abound,
Which laughter meets half way as ancient friends,
Nor, like the worldling, spurns because thread bare.
When ended the repast, and board and bench
Vanish like thought, by many hands removed,
Up strikes the fiddle; quick upon the floor
The youths lead out the half-reluctant maids,
Bashful at first, and darning through the reels
[1179, 1180]With timid steps, till, by the music cheered,
With free and airy step, they bound along,
Then deftly wheel, and to their partner’s face,
Turning this side, now that, with varying step.
Sometimes two ancient couples o’er the floor,
Skim through a reel, and think of youthful years.
Meanwhile the frothing bickers,[324] soon as filled,
Are drained, and to the gauntress[325] oft return,
Where gossips sit, unmindful of the dance.
Salubrious beverage! Were thy sterling worth
But duly prized, no more the alembic vast
Would, like some dire volcano, vomit forth
Its floods of liquid fire, and far and wide
Lay waste the land; no more the fruitful boon
Of twice ten shrievedoms, into poison turned,
Would taint the very life blood of the poor,
Shrivelling their heart-strings like a burning scroll.
Grahame. In the island of Minorca, “Their harvests are generally gathered by the middle of June; and, as the corn ripens, a number of boys and girls station themselves at the edges of the fields, and on the tops of the fence-walls, to fright away the small birds with their shouts and cries. This puts one in mind of Virgil’s precept in the first book of his ‘Georgics,’ ‘Et sonitu terrebis aves,’——
and was a custom, I doubt not, among the Roman farmers, from whom the ancient Minorquins learned it. They also use for the same purpose, a split reed, which makes a horrid rattling, as they shake it with their hands.”
In Northamptonshire, “within the liberty of Warkworth is Ashe Meadow, divided amongst the neighbouring parishes, and famed for the following customs observed in the mowing of it. The meadow is divided into fifteen portions, answering to fifteen lots, which are pieces of wood cut off from an arrow, and marked according to the landmarks in the field. To each lot are allowed eight mowers, amounting to one hundred and twenty in the whole. On the Saturday sevennight after midsummer-day, these portions are laid out by six persons, of whom two are chosen from Warkworth, two from Overthorp, one from Grimsbury, and one from Nethercote. These are called field-men, and have an entertainment provided for them upon the day of laying out the meadow, at the appointment of the lord of the manor. As soon as the meadow is measured, the man who provides the feast, attended by the hay-ward of Warkworth, brings into the field three gallons of ale. After this the meadow is run, as they term it, or trod, to distinguish the lots; and, when this is over, the hay-ward brings into the field a rump of beef, six penny loaves, and three gallons of ale, and is allowed a certain portion of hay in return, though not of equal value with his provision. This hay-ward and the master of the feast have the name of crocus-men. In running the field each man hath a boy allowed to assist him. On Monday morning lots are drawn, consisting some of eight swaths and others of four. Of these the first and last carry the garlands. The two first lots are of four swaths, and whilst these are mowing, the mowers go double; and, as soon as these are finished, the following orders are read aloud:—‘Oyez, Oyez, Oyez, I charge you, under God, and in his majesty’s name, that you keep the king’s peace in the lord of the manor’s behalf, according to the orders and customs of this meadow. No man or men shall go before the two garlands; if you [1181, 1182] do, you shall pay your penny, or deliver your scythe at the first demand, and this so often as you shall transgress. No man, or men, shall mow above eight swaths over their lots, before they lay down their scythes and go to breakfast. No man, or men, shall mow any farther than Monksholm-brook, but leave their scythes there, and go to dinner; according to the custom and manner of this manor. God save the king!’ The dinner, provided by the lord of the manor’s tenant, consists of three cheesecakes, three cakes, and a new-milk cheese. The cakes and cheesecakes are of the size of a winnowing-sieve; and the person who brings them is to have three gallons of ale. The master of the feast is paid in hay, and is farther allowed to turn all his cows into the meadow on Saturday morning till eleven o’clock; that by this means giving the more milk the cakes may be made the bigger. Other like customs are observed in the mowing of other meadows in this parish.”[326]
Harvest time is as delightful to look on to us, who are mere spectators of it, as it was in the golden age, when the gatherers and the rejoicers were one. Now, therefore, as then, the fields are all alive with figures and groups, that seem, in the eye of the artist, to be made for pictures—pictures that he can see but one fault in; (which fault, by the by, constitutes their only beauty in the eye of the farmer;) namely, that they will not stand still a moment, for him to paint them. He must therefore be content, as we are, to keep them as studies in the storehouse of his memory. Here are a few of those studies, which he may practise upon till doomsday, and will not then be able to produce half the effect from them that will arise spontaneously on the imagination, at the mere mention of the simplest words which can describe them:—The sunburnt reapers, entering the field leisurely at early morning, with their reaphooks resting on their right shoulders, and their beer-kegs swinging to their left hands, while they pause for a while to look about them before they begin their work.—The same, when they are scattered over the field: some stooping to the ground over the prostrate corn, others lifting up the heavy sheaves and supporting them against one another, while the rest are plying their busy sickles, before which the brave crop seems to retreat reluctantly, like a half-defeated army.—Again, the same collected together into one group, and resting to refresh themselves, while the lightening keg passes from one to another silently, and the rude clasp-knife lifts the coarse meal to the ruddy lips.—Lastly, the piled-up wain, moving along heavily among the lessening sheaves, and swaying from side to side as it moves; while a few, whose share of the work is already done, lie about here and there in the shade, and watch the near completion of it.[327] Kentish Hop Picking. Who first may fill
The bellying bin, and cleanest cull the hops.
Nor ought retards, unless invited out
By Sol’s declining, and the evening’s calm,
Leander leads LÆtitia to the scene
Of shade and fragrance—Then th’ exulting band
Of pickers, male and female, seize the fair
Reluctant, and with boisterous force and brute,
By cries unmov’d, they bury her in the bin.
Nor does the youth escape—him too they seize,
And in such posture place as best may serve
To hide his charmer’s blushes. Then with shouts
They rend the echoing air, and from them both
(So custom has ordain’d) a largess claim.
Smart.
[1183, 1184]
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