  —Sturdy March with brows full sternly bent
And armed strongly, rode upon a ram,
The same which over Hellespontus swam;
Yet in his hand a spade he also hent,
And in a bag all sorts of weeds ysame,
Which on the earth he strewed as he went,
And fill’d her womb with fruitfull hope of nourishment.
Spenser. March is the third month of the year; with the ancients it was the first: according to Mr. Leigh Hunt, from Ovid, the Romans named it from Mars, the god of war, because he was the father of their first prince. “As to the deity’s nature, March has certainly nothing in common with it; for though it affects to be very rough, it is one of the best natured months in the year, drying up the superabundant moisture of winter with its fierce winds, and thus restoring us our paths through the fields, and piping before the flowers like a bacchanal. He sometimes, it must be confessed, as if in a fit of the spleen, hinders the buds which he has dried from blowing; and it is allowable in the less robust part of his friends out of doors, to object to the fancy he has for coming in such a cutting manner from the east. But it may be truly said, that the oftener you meet him firmly, the less he will shake you; and the more smiles you will have from the fair months that follow him.” Perhaps the ascription of this month to Mars, by the Romans, was a compliment to themselves; they were the sons of War, and might naturally deduce their origin from the belligerent deity. Minerva was also patroness of March. Verstegan says of our Saxon ancestors, that “the moneth of March they called Lenct-monat, that is, according to our new orthography, Length-moneth, because the dayes did then first begin in length to exceed the nights. And this moneth being by our ancestors so called when they received Christianity, and consequently therewith the ancient christian custome of fasting, they called this chiefe season of fasting the fast of Lenct, because of the Lenct-monat, whereon the most part of the time of this fasting alwayes fell; and hereof it cometh that we now cal it Lent, it being rather the fast of Lent, thogh the former name of Lenct-monat be long since lost, and the name of March borrowed in stead thereof.” Lenct, or Lent, however, means Spring; hence March was the Spring-month. Dr. Sayer says the Saxons likewise called it Rhed-monath, a word derived by some from one of their deities, named Rheda, to whom sacrifices were offered in March; others derive it from rÆd, the Saxon word for council, March being the month wherein wars or expeditions were usually undertaken by the Gothic tribes. The Saxons also called it Hlyd-monath, from hlyd, which means stormy, and in this sense March was the Stormy month. No living writer discourses so agreeably on the “Months” as Mr. Leigh Hunt in his little volume bearing that title. He says of March, that—“The animal creation now exhibit unequivocal signs of activity. The farmer extends the exercise of his plough; and, if fair weather continues, begins sowing barley and oats. Bats and reptiles break up their winter sleep: the little smelts or sparlings run up the softened rivers to spawn: the field-fare and woodcock return to their northern quarters; the rooks are all in motion with building and repairing their nests; hens sit; geese and ducks lay; pheasants crow; the ring-dove coos; young lambs come tottering forth in mild weather; the throstle warbles on the top of some naked tree, as if he triumphed over the last lingering of barrenness; and, lastly, forth issues the bee with his vernal trumpet, to tell us that there is news of sunshine and the flowers.—In addition to the last month’s flowers, we now have the crown-imperial, the dog’s-tooth violet, fritillaries, the hyacinth, narcissus, (bending its face like its namesake,) pilewort, scarlet ranunculus, great snow-drop, tulips, (which turned even the Dutch to enthusiasts,) and violets, proverbial for their odour, which were perhaps the favourite flowers of Shakspeare. The passage at the beginning of ‘Twelfth Night,’ in which he compares their scent with the passing sweetness of music is well-known, and probably suggested the beautiful one in lord ‘Bacon’s Essays,’ about the superiority of flowers in the open air, ‘where the scent comes and goes like the warbling of music.’” Now, Winter, dispossessed of storms, and weak from boisterous rage, ———— Ling’ring on the verge of Spring,
Retires reluctant, and from time to time
Looks back, while at his keen and chilling breath
Fair Flora sickens.
March 1. St. David, Archbishop, A. D. 544. St. Swidbert, or Swibert, A. D. 713. St. Albinus, Bishop, A. D. 549. St. Monan, A. D. 874. ST. DAVID.
Patron of Wales. St. David, or, in Welch, Dewid, was son of Xantus, prince of Cardiganshire, brought up a priest, became an ascetic in the Isle of Wight, afterwards preached to the Britons, founded twelve monasteries, ate only bread and vegetables, and drank milk and water. A synod being called at Brevy, in Cardiganshire, A. D. 519, in order to suppress the heresy of Pelagius, “St. David confuted and silenced the infernal monster by his learning, eloquence, and miracles.” After the synod, St. Dubritius, archbishop of Caerleon, resigned his see to St. David, which see is now called St. David’s. He died in 544. St. Kentigern saw his soul borne by angels to heaven; his body was in the church of St. Andrew. In 962, his relics were translated to Glastonbury.[13] Butler conceals that St. David’s mother was not married to his father, but Cressy tells the story out, and that his birth was prophecied of thirty years before it happened. One of the miracles alleged of St. David is, that at the anti-Pelagian synod he restored a child to life, ordered it to spread a napkin under his feet, and made an oration; that a snow white dove descended from heaven and sat on his shoulders; and that the ground whereon he stood rose under him till it became a hill, “on the top of which hill a church was afterwards built, which remains to this day.” He assembled a provincial synod to confirm the decrees of Brevy; and wrote the proceedings of both synods for preservation in his own church, and to be sent to the other churches of the province; but they were lost by age, negligence, and the incursions of pirates, who almost every summer came in long boats from the Orkneys, and wasted the coasts of Cambria. He invited St. Kined to this synod, who answered that he had grown crooked, distorted, and too weak for the journey; whereupon ensued “a double miracle,” for “St. Kined having been restored to health and straightness by the prayers of St. David, by his own prayers he was reduced again to his former infirmity and crookedness.” After this synod he journeyed to the monastery of Glastonbury, which he had built there and consecrated, with intent to repair it, and consecrate it again; whereupon “our Lord appearing to him in his sleep, and forbidding him to profane the sacred ceremony before performed, he, in testimony, with his finger pierced a hole in the bishop’s hand, which remained open to the view of all men till the end of the next day’s mass.” Before his death “the angel of the lord appeared to him, and said to him, Prepare thyself.” Again: “When the hour of his departure was come, our Lord Jesus Christ vouchsafed his presence, to the infinite consolation of our holy father, who at the sight of him exulted.” More to the same purpose is alleged by the catholic writers respecting him. Such as, that at his death “being associated to a troop of angels, he with them mounted up to heaven,” and that the event was known “by an angel divulging it.” This is Cressy’s account. According to another biographer of St. David, he was uncle to the famous prince Arthur, or, strictly speaking, half uncle, if St. David’s illegitimacy be authentic. The same author relates of him, that on his way from building the church of Glastonbury he went to Bath, cured an infection of the waters, and by his prayers and benediction gave them the perpetual heat they still retain. On the same authority, St. David’s posthumous virtue, in the reign of king Stephen, occasioned the brook above the church-yard of St. David’s church to run wine, by miracle: the well near it, called Pisteldewy or the conduit of David, sent forth milk instead of water. Also a boy, that endeavoured to take pigeons from a nest in St. David’s church at Lhannons, had his fingers miraculously fastened to the stone, till by his friends’ watching, fasting, and praying before the altar three days and nights, the stone fell from his hand. “Manie thousands of other miracles have been wrought by the meritts of this holy man, which for brevities sake we omitt. I only desire all true hearted Welchmen allwaies to honour this their great patrone and protector, and supplicate the divine goodnes to reduce his sometimes beloved countrey out of the blindnes of Protestancie, groveling in which it languisheth. Not only in Wales, but all England over is most famous in memorie of St. David. But in these our unhappie daies the greatest part of his solemnitie consisteth in wearing of a greene leeke, and it is a sufficient theme for a zealous Welchman to ground a quarrell against him, that doeth not honour his capp with the like ornament that day.” So saith Porter. This legend has been the theme of successive writers, with more or less of variation, and much of addition. Inscription for a monument in the Vale of Ewias. Here was it, stranger, that the Patron Saint
Of Cambria past his age of penitence,
A solitary man; and here he made
His hermitage, the roots his food, his drink
Of Hodney’s mountain stream. Perchance thy youth
Has read, with eager wonder, how the knight
Of Wales, in Ormandine’s enchanted bower
Slept the long sleep: and if that in thy veins
Flow the pure blood of Britain, sure that blood
Hath flowed with quicker impulse at the tale
Of David’s deeds, when thro’ the press of war
His gallant comrades followed his green crest
To conquest. Stranger! Hatterill’s mountain heights
And this fair vale of Ewias, and the stream
Of Hodney, to thine after-thoughts will rise
More grateful, thus associate with the name
Of David, and the deeds of other days.
Mr. Southey.
St. David’s Day.
Wearing the Leek. Mr. Brady, in the “Clavis Calendaria,” affirms that the custom of wearing the leek on St. David’s day is derived from St. David; who, according to him, caused the Britons under king Cadwallader to distinguish themselves from their enemies during a great battle, wherein they conquered the Saxons by virtue of his prayers and that regulation. Unfortunately he lays no ground for this positive statement, and the same misfortune attends almost every representation in his book, which would really be useful if he had pointed to his sources of information. A work professing to state facts without referring to authorities has no claim to confidence, whoever may be its author. For any thing in the shape of ancient and authentic statement to the contrary, the institution of wearing the leek on St. David’s day by the saint himself, may rest on a Jeffrey of Monmouth authority, or on legends of no higher estimation with the historian, than “The famous History of the Seven Champions of Christendom,” by Richard Johnson.
Shakspeare, whose genius appropriated every thing that his extraordinary faculty of observation marked for its own, introduces this custom of the Welch wearing leeks upon St. David’s day into his play of King Henry V. Enter Pistol to King Henry. Pistol. Qui va lÀ? K. Henry. A friend. P. What’s thy name? K. H. Harry le Roy. P. Le Roy! a Cornish name: art thou of Cornish crew? K. H. No, I am a Welchman. P. Knowest thou Fluellen? K. H. Yes. P. Tell him, I’ll knock his leek about his pate Upon St. David’s day. K. H. Do not you wear your dagger in your cap that day, lest he knock that about yours. It is again referred to in a dialogue between Henry V. and Fluellen. Fluellen. Your grandfather of famous memory, an’t please your majesty, and your great-uncle, Edward, the black prince, as I have read in the chronicles, fought a most prave pattle here in France. K. Henry. They did, Fluellen. F. Your majesty says very true: if your majesties is remembered of it, the Welchmen did goot service in a garden where leeks did grow, wearing leeks in their Monmouth caps; which, your majesty knows, is an honourable padge of the service: and, I do believe, your majesty takes no scorn to wear the leek upon Saint Tavy’s day. K. H. I wear it for a memorable honour: for I am a Welch, you know, good countryman. This allusion by Fluellen to the Welch having worn the leek in a battle under the black prince, is not, perhaps, as some writers suppose, wholly decisive of its having originated in the fields of Cressy or Poictiers; but it shows that when Shakspeare wrote, Welchmen wore leeks. In the same play, the well-remembered Fluellen’s enforcement of Pistol to eat the leek he had ridiculed, further establishes the wearing it as a usage. Fluellen wears his leek in the battle of Agincourt, which it will be recollected takes place in this play, and is there mentioned, as well as in the chronicles, to have been “fought on the day of Crispin Crispianus,” in the month of October. The scene between Fluellen and Pistol takes place the day after this battle. Enter Fluellen and Gower. Gower. Why wear you your leek to-day? St. David’s day is past. Fluellen. There is occasions and causes why and wherefore in all things.—The rascally, scald, peggarly, pragging knave, Pistol, a fellow look you now of no merits, he is come to me with pread and salt yesterday, look you, and pid me eat my leek, it was in a place where I could not preed no contentions with him, but I will be so pold as to wear it in my cap till I see him once again, and then—(Enter Pistol)—Got pless you, ancient Pistol! you scurvy knave, Got pless you! P. Hence! I am qualmish at the smell of leek. G. I peseech you heartily scurvy knave, at my desires, and my requests, and my petitions, to eat, look you, this leek. P. Not for Cadwallader, and all his goats. F. There is one goat for you. (strikes him.) Will you be so goot, scald knave, as eat it? P. Base Trojan, thou shalt die. F. I desire you to live in the mean time, and eat your victuals; come there is sauce for it.—(strikes him.) If you can mock a leek, you can eat a leek. By beating and taunt, Fluellen forces Pistol to eat the leek, and on its being wholly swallowed, Fluellen exhorts him “when you take occasions to see leeks hereafter, I pray you, mock at them, that is all!” Having thus accomplished his purpose, Fluellen leaves Pistol to digestion, and the consolation of Gower, who calls him “counterfeit cowardly knave: will you mock at an ancient tradition, begun upon an honourable aspect, and worn as a memorable trophy of predeceased valour, and dare not avouch in your deeds any of your words?” Here we have Gower speaking of the custom of the Welch wearing leeks as “an ancient tradition,” and as “a memorable trophy of predeceased valour.” Thoroughly versed in the history of the few reigns preceding the period wherein he lived, it is not likely that Shakspeare would make a character in the time of Henry V. refer to an occurrence under the black prince, little more than half a century before the battle of Agincourt, as an affair of “ancient tradition.” Its origin may be fairly referred to a very early period. A contributor to a periodical work[14] rejects the notion, that wearing leeks on St. David’s day originated at the battle between the Welch and the Saxons in the sixth century; and thinks it more probable that leeks were a druidic symbol employed in honour of the British Ceudven or Ceres. In which hypothesis, he thinks, there is nothing strained or far-fetched, presuming that the Druids were a branch of the Phoenician priesthood. Both were addicted to oak worship; and during the funereal rites of Adonis at Byblos, leeks and onions were exhibited in “pots with other vegetables, and called the gardens of that deity.” The leek was worshipped at Ascalon, (whence the modern term of Scallions,) as it was in Egypt. Leeks and onions were also deposited in the sacred chests of the mysteries both of Isis and Ceres, the Ceudven of the Druids; leeks are among the Egyptian hieroglyphics; sometimes a leek is on the head of Osiris; and at other times grasped in an extended hand; and thence, perhaps, the Italian proverb, “Porro che nasce nella mano,” a leek that grows in the hand, for a virtue. Porrus, a leek, is derived by Bryant from the Egyptian god Pi-orus, who is the same as the Beal Peor of the Phoenicians, and the Bel or Bellinis of the Druids. These accordances are worth an ancient Briton’s consideration. Ridicule of national peculiarities was formerly a pleasantry that the English freely indulged in. They seemed to think that different soil was good ground for a laugh at a person, and that it justified coarse and insolent remarks. In an old satirical tract there is the following sneer at the Welch: “A WELCHMAN, Is the Oyster that the Pearl is in, for a man may be pickt out of him. He hath the abilities of the mind in potentiÂ, and actu nothing but boldnesse. His Clothes are in fashion before his Bodie; and he accounts boldnesse the chiefest vertue. Above all men he loves a Herrald, and speakes pedigrees naturally. He accompts none well descended that call him not Cosen, and prefers Owen Glendower before any of the nine worthies. The first note of his familiaritie is the confession of his valour; and so he prevents quarrels. Hee voucheth Welch a pure, an unconquered language; and courts Ladies with the storie of their Chronicle. To conclude, he is pretious in his own conceit, and upon St. David’s day without comparison.”[15] Not quite so flouting is a poetical satire called, The Welchman’s Song in praise of Wales. I’s come not here to tauke of Prut,
From whence the Welse dos take hur root;
Nor tell long pedegree of Prince Camber,
Whose linage would fill full a chamber;
Nor sing the deeds of ould Saint Davie,
The Ursip of which would fill a navie,
But hark you me now, for a liddell tales
Sall make a great deal to the creddit of Wales,
For hur will tudge your eares,
With the praise of hur thirteen seers;
And make you as glad and merry,
As fourteen pot of perry.
There are four other stanzas; one of them mentions the leek: But all this while was never think A word in praise of our Welse drink:
Yet for aull that is a cup of bragat Aull England seer may cast his cap at.
And what you say to ale of Webley,
Toudge him as well, you’ll praise him trebly As well as metheglin, or syder, or meath,
Sall sake it your dagger quite out o’ the seath.
And oat cake of Guarthenion,
With a goodly leek or onion,
To give as sweet a rellis As e’er did Harper Ellis.[16]
In “Time’s Telescope,” an annual volume already mentioned for its pleasant varieties and agreeable information, there is a citation of flouting lines from “Poor Robin’s Almanac,” of 1757, under the month of March: The first of this month some do keep,
For honest Taff to wear his leek;
Who patron was, they say, of Wales,
And since that time, cuts-plutter-a nails,
Along the street this day doth strut
With hur green leek stuck in hur hat,
And if hur meet a shentleman
Salutes in Welch; and if hur can
Discourse in Welch, then hur shall be
Amongst the green-horned Taffy’s free.
The lines that immediately succeed the above, and follow below, are a versified record of public violence to the Welch character, which Englishmen in this day will read with surprise: But it would make a stranger laugh
To see th’ English hang poor Taff;
A pair of breeches and a coat,
Hat, shoes and stockings, and what not;
All stuffed with hay to represent
The Cambrian hero thereby meant;
With sword sometimes three inches broad,
And other armour made of wood,
They drag hur to some publick tree,
And hang hur up in effigy.
These barbarous practices of more barbarous times have disappeared as knowledge has advanced.
St. David’s day in London is the Anniversary of “the most Honourable and Loyal Society of Ancient Britons,” established in 1714; they celebrate it with festivity in behalf of the Welch charity-school in Grays-inn-road, which was instituted in 1718 for boarding, clothing, and educating 80 boys and 25 girls, born of Welch parents, in or within ten miles of the metropolis, and not having a parochial settlement within those limits. This institution has the king for patron as prince of Wales, and is supported by voluntary contributions. The “Ancient Britons,” according to annual custom, go in procession to the royal residence on St. David’s day, and receive the royal bounty. The society are in carriages, and each wears an artificial representation of the leek in his hat, composed of ribbands and silver foil. They have been sometimes accompanied by horsemen decorated in the same way, and are usually preceded by marshals, also on horseback, wearing leeks of larger dimension in their hats, and ornamented with silk scarfs. In this state they proceed from the school-house to some adjacent church, and hear a discourse delivered on the occasion, by a prelate or other dignified clergyman. The day is concluded by an elegant dinner under the regulation of stewards, when a collection is made for the institution, and a handsome sum is generally contributed.
FLORAL DIRECTORY. Leek. Allium Porrum.
Dedicated to St. David.
March 2. St. Ceada, or Chad. Martyrs under the Lombards, 6th Cent. St. Simplicius, Pope A. D. 483. St. Marnan, A. D. 620. St. Charles the Good, Earl of Flanders, A. D. 1124. St. Joavan, or Joevin. St. Chad, A. D. 673. His name is in the calendar of the church of England. He was founder of the see, and bishop of Lichfield. According to Bede, joyful melody as of persons sweetly singing descended from heaven into his oratory for half an hour, and then mounted again to heaven. This was to presage his death, and accordingly he died, attended by his brother’s soul and musical angels. St. Chad’s Well Is near Battle-bridge. The miraculous water is aperient, and was some years ago quaffed by the bilious and other invalids, who flocked thither in crowds, to drink at the cost of sixpence, what people of these latter days by “the ingenious chemists’ art,” can make as effectual as St. Chad’s virtues “at the small price of one halfpenny.” If any one desire to visit this spot of ancient renown, let him descend from Holborn-bars to the very bottom of Grays-inn-lane. On the left-hand side formerly stood a considerable hill, whereon were wont to climb and browze certain mountain goats of the metropolis, in common language called swine; the hill was the largest heap of cinder-dust in the neighbourhood of London. It was formed by the annual accumulation of some thousands of cart loads, since exported to Russia for making bricks to rebuild Moscow, after the conflagration of that capital on the entrance of Napoleon. Opposite to this unsightly site, and on the right-hand side of the road is an angle-wise faded inscription: St. Chad’s Well. It stands, or rather dejects, over an elderly pair of wooden gates, one whereof opens on a scene which the unaccustomed eye may take for the pleasure-ground of Giant Despair. Trees stand as if made not to vegetate, clipped hedges seem willing to decline, and nameless weeds straggle weakly upon unlimited borders. If you look upwards you perceive painted on an octagon board “Health Restored and Preserved.” Further on towards the left, stands a low, old-fashioned, comfortable-looking, large windowed dwelling; and ten to one, but there also stands, at the open door, an ancient ailing female, in a black bonnet, a clean coloured cotton gown, and a check apron; her silver hair only in part tucked beneath the narrow border of a frilled cap, with a sedate and patient, yet, somewhat inquiring look. This is “the Lady of the Well.” She gratuitously informs you, that “the gardens” of “St. Chad’s well” are “for circulation” by paying for the water, of which you may drink as much, or as little, or nothing, as you please, at one guinea per year, 9s. 6d. quarterly, 4s. 6d. monthly, or 1s. 6d. weekly. You qualify for a single visit by paying sixpence, and a large glass tumbler full of warm water is handed to you. As a stranger, you are told, that “St. Chad’s well was famous at one time.” Should you be inquisitive, the dame will instruct you, with an earnest eye, that “people are not what they were,” “things are not as they used to be,” and she “can’t tell what’ll happen next.” Oracles have not ceased. While drinking St. Chad’s water you observe an immense copper into which it is poured, wherein it is heated to due efficacy, and from whence it is drawn by a cock, into the glasses. You also remark, hanging on the wall, a “tribute of gratitude” versified, and inscribed on vellum, beneath a pane of glass stained by the hand of time and let into a black frame: this is an effusion for value received from St. Chad’s invaluable water. But, above all, there is a full-sized portrait in oil, of a stout, comely personage, with a ruddy countenance, in a coat or cloak, supposed scarlet, a laced cravat falling down the breast, and a small red night cap carelessly placed on the head, conveying the idea that it was painted for the likeness of some opulent butcher who flourished in the reign of queen Anne. Ask the dame about it, and she refers you to “Rhone.” This is a tall old man, who would be taller if he were not bent by years. “I am ninety-four,” he will tell you, “this present year of our Lord, one thousand eight hundred and twenty-five.” All that he has to communicate concerning the portrait is, “I have heard say it is the portrait of St. Chad.” Should you venture to differ, he adds, “this is the opinion of most people who come here.” You may gather that it is his own undoubted belief. On pacing the garden alleys, and peeping at the places of retirement, you imagine the whole may have been improved and beautified for the last time by some countryman of William III., who came over and died in the same year with that king, and whose works here, in wood and box, have been following him piecemeal ever since. St. Chad’s well is scarcely known in the neighbourhood, save by its sign-board of invitation and forbidding externals. An old American loyalist, who has lived in Pentonville ever since “the rebellion” forced him to the mother country, enters to “totter not unseen” between the stunted hedgerows; it was the first “place of pleasure” he came to after his arrival, and he goes no where besides,—“every thing else is so altered.” For the same reason, a tall, spare, thin-faced man, with dull grey eyes and underhung chin, from the neighbourhood of Bethnal-green, walks hither for his “Sunday morning’s exercise,” to untruss a theological point with a law clerk, who also attends the place because his father, “when he was ’prentice to Mr. —— the great law stationer in Chancery-lane in 1776, and sat writing for sixteen hours a day, received great benefit from the waters, which he came to drink fasting, once a week.” Such persons from local attachment, and a few male and female atrabilarians, who without a powerful motive would never breathe the pure morning air, resort to this spot for their health. St. Chad’s well is haunted, not frequented. A few years and it will be with its water as with the water of St. Pancras’ well, which is enclosed in the garden of a private house, near old St. Pancras’ churchyard. Holy Wells. The holy wells of London have all declined in reputation, even to St. Bride’s well, whose fame gave the name of Bridewell to an adjoining hospital and prison, and at last, attached the name to every house of correction throughout the kingdom. The last public use of the water of St. Bride’s well drained it so much, that the inhabitants of St. Bride’s parish could not get their usual supply. This exhaustion was effected by a sudden demand. Several men were engaged in filling thousands of bottles, a day or two before the 19th of July 1821, on which day his majesty, king George IV. was crowned at Westminster; and Mr. Walker of the hotel, No. 10, Bridge-street, Blackfriars, purveyor of water to the coronation, obtained it, by the only means through which the sainted fluid is now attainable, from the cast-iron pump over St. Bride’s well, in Bride-lane.
FLORAL DIRECTORY. Dwarf Cerastium. Cerastium pumilum.
Dedicated to St. Chad.
March 3. St. Cunegundes, Empress, A. D. 1040. Sts. Marinus and Asterius, or Astyrius. St. Emeterius, or Madir, and St. Chelidonius. St. Winwaloe, Abbot, A. D. 529. St. Lamalisse, 7th Cent. Sts. Emeterius and Chelidonius. Two Spanish saints, famous against hailstorms. When hailstorms come on, the clergy proceed thus: - 1. They make a procession to the church.
- 2. They put lighted candles on the altar.
- 3. They sing a hymn to these saints.
- 4. They chaunt the antiphona.
- 5. They sing the praises of these saints.
By the time this chain is linked, the storm finishes. Chronology. On the 3d of March, 1792, died Robert Adam, Esq. He was born at Kirkaldy, in Fifeshire, in 1728, educated at the university of Edinburgh, devoted himself to architecture, went to Italy to study its ancient remains, became proficient in his profession, and rose to its highest honours: he was appointed architect to their majesties, and chosen fellow of the Royal and Antiquarian Societies of London and Edinburgh. In conjunction with his brother, Mr. James Adam, who died 20th November 1794, he built some of the finest of our modern mansions. His genius and acquirements adorned London with several structures, eminently superior in beauty to those which arose around him under the direction of other hands; but the work for which the Adams are chiefly celebrated, is the elegant range of buildings called the Adelphi. This Greek word, denoting the relationship of brothers, was conferred in compliment to the brothers, by whose intellect and science, in opposition to long vitiated taste, and difficulties deemed impracticable, these edifices were elevated. It is related that soon after their completion, a classically educated gentleman being present at a public dinner, and intending to toast the Messrs. Adams, who were also present, begged to give “the Adelphi;” and that this occasioned a worthy citizen to exclaim, “Bless me! it’s a very odd toast; what drink the health of a parcel of houses! However, oh, oh! ah, ah! I see! yes, yes! oh, the witty rogue! What, the street’s in a healthy spot? so it is; very healthy! Come I’ll drink its health with all my heart!—Here’s the Adelphi Terrace! I’ll stand up to it, (rising) and I hope it will never go down!”
Garrick resided in one of the houses of the Adelphi until his death, and was a friend of the Adams, who indeed were intimate with most of the eminent men in art and literature. Before the Adelphi was finished, the late Mr. Thomas Becket, the bookseller, desired the corner house of Adam-street, then building as a spacious avenue by the Adams to their terrace and the adjacent thoroughfares. Garrick anxious to secure the commanding corner for his friend Becket, wrote a warm-hearted letter in his behalf to Messrs. Adam. The letter has never been published, and being in the possession of the editor of the Every-Day Book, he inserts a copy of it, with a correct fac-simile of the commencement and conclusion. This hasty unstudied note, warm from the feelings, is testimony of Garrick’s zeal for a friend’s success, and of his qualifications as a solicitor to promote it: there is in it —— a grace beyond the reach of art.
Hampton Monday 8. My dear Adelphi: I forgot to speak to you last Saturday about our friend Becket.—We shall all break our hearts if he is not bookseller to ye Adelphi, & has not ye corner house that is to be built.—Pray, my dear & very good friends, think a little of this matter, & if you can make us happy, by suiting all our conveniences—we shall make his shop, as old Jacob Tonson’s was formerly, ye rendevouz for ye first people in England.—I have a little selfishness in this request—I never go to coffee-houses, seldom to taverns, & should constantly (if this scheme takes place) be at Becket’s at one at noon, & 6 at night; as ye monkey us’d to be punctual in Piccadilly. When you left me on Saturday, whether I had exerted my spirits too much, or gave too great a loose to my love of drinking with those I like, I know not; but I was attack’d terribly with a fit of ye stone, & had it all yesterday morning, till I was relieved from torture, to ye great joy of my wife & family.—I was 4 hours upon ye rack, & now as free from pain as ever I was. I am weak wh my disorder; but I could eat turtle, & laugh with you again to day, as if nothing had ail’d me—’tis a curs’d disorder, & that you may never have that curse make yr peace wth heav’n by an act of righteousness, & bestow that corner blessing (I have mention’d) upon Becket & his family—this is ye pray’r & petition signature Mr. Becket had the “corner blessing” conferred upon him.—He removed into the house from another part of the Strand, and remained tenant to the “Adelphi,” until he retired into Pall Mall.
FLORAL DIRECTORY. Golden Fig Marygold. Mesembrianthemum aureum.
Dedicated to St. Cunegundes.
March 4. St. Casimir. St. Lucius, Pope, A. D. 253. St. Adrian, Bishop, A. D. 874. St. Casimir, Was born a prince on the 5th of October, 1458, and died 4th March, 1482. He was second son of Casimir III. king of Poland; and, according to Ribadeneira, he wore under his princely attire a prickly hair shirt, fasted rigorously, prayed at night till he fell weary and exhausted on the bare floor; often in the most sharp and bitter weather went barefoot to church at midnight, and lay on his face before the door; studied to advance the catholic religion, and to extinguish or drive heresy out of Poland; persuaded his father to enact a law that no new church should be built for heretics, nor any old ones repaired; in a particular virtue “surpassed the angels;” committed suicide; resigned his soul amidst choirs of priests; had it carried to heaven surrounded with a clear bright light by angels; and thirty-six years after his death he appeared in glittering armour and gallantly mounted; led the Polish army through an impassable river, and conquered the Muscovites; and the next year marched before his beloved Poles in the air against the enemy, and as “he beat them before, so he beat them again.” Chronology. On the 4th of March, 1583, died Bernard Gilpin. He was born at Kentmire, in Westmoreland, 1517, sent to Queen’s college, Oxford, in 1553, read the writings of Erasmus, excelled in logic and philosophy, and studied Greek and Hebrew; being a Catholic he held a public disputation against John Hooper, the Protestant, who was martyred at the stake under Henry VIII. Appointed to hold a disputation against Peter Martyr, another eminent reformer, who read the divinity lecture in Oxford, he diligently studied the scriptures and the writings of the early fathers, and “was not sorry to be overcome by the truth.” Cuthbert Tunstall, bishop of Durham, gave him a living, which he shortly afterwards resigned, because he desired to travel, and could not hold it while absent with peace of conscience. “But,” saith the bishop, “thou mayst hold it with a dispensation, and thou shalt be dispensed withal.” To this Gilpin answered, that when he should be called on for an account of his stewardship, he feared it would not serve his turn to answer, that he had been “dispensed withal.” Whereupon the bishop admired, and “Father’s soul!” said he, “Gilpin will die a beggar.” He afterwards went to Lovaine and Paris, from whence he returned to England in the days of queen Mary; and bishop Tunstall gave him the rectory of Essingdon, by which he became archdeacon of Durham, and preached on scriptural authority against the vices in the church. Those who hated his integrity and feared his talents, sought his blood by insnaring controversy. He avoided vain jangling, and beat his adversaries in solid argument. At one of these disputations, carried on in an undertone with bishop Tunstall’s chaplains, and close behind the bishop, who was sitting before the fire, the bishop, leaning his chair somewhat backwards, hearkened to what was said; and when they had done, turning to his chaplains, “Father’s soul!” said the bishop, “let him alone, for he hath more learning than you all.” He was twice accused of heresy to Tunstall, who abhorred to shed blood; but information being given against him to Bonner, bishop of London, an order was issued for his apprehension. Gilpin had intelligence of the danger, yet he only provided against it by ordering William Airy, his house steward, to provide a long garment, that he might go the more comely to the stake. The sudden death of Mary cleared off the impending storm. Not long afterwards, bishop Tunstall presented Gilpin to the rectory of Houghton, a large parish with fourteen villages, which he laboriously served. He built a grammar school, from whence he sent students almost daily to the university, and maintained them there at his own cost. Honoured by the wise, and respected by the noble, the earl of Bedford solicited from queen Elizabeth the vacant bishopric of Carlisle for Gilpin. A congÉ d’Élire was accordingly issued, but Gilpin resisted the dignity against all entreaties. “If I had been chosen to a bishopric elsewhere,” he said, “I would not have refused it; but in Carlisle I have many friends and kindred, at whom I must connive in many things, not without hurt to myself, or else deny them many things, not without hurt to them, which difficulties I have avoided by the refusal of that bishopric.” He was chosen provost of his own (Queen’s) college in Oxford, but this advancement he also declined. Yet he did the office and work of a bishop, by preaching, taking care of the poor, providing for the necessities of other churches, erecting schools, encouraging learned men, and keeping open house to all that needed. Cecil, lord Burleigh, the queen’s secretary, having visited Gilpin at Houghton, on his return towards Durham, when he came to Rainton-hill, reflected his eye upon the open country he had passed, and looking earnestly upon Gilpin’s house, said, “I do not blame this man for refusing a bishopric. What doth he want that a bishopric could more enrich him withal? besides that he is free from the great weight of cares.” Gilpin annually visited the people of Ridsdale and Tindale, and was “little else than adored by that half barbarous and rustic people.” When at Rothbury, in these parts, “there was a pestilent faction among some of them who were wont to resort to the church; the men being bloodily minded, practised a bloody manner of revenge, termed by them a deadly feud:” if one faction came to the church the other kept away, inasmuch as they could not meet without bloodshed. It so happened that when Gilpin was in the pulpit both parties came to the church; one party stood in the chancel, the other in the body of the church. Each body was armed with swords and javelins, and their weapons making a clashing sound, Gilpin, unaccustomed to such a spectacle, was somewhat moved, yet he proceeded with his sermon. A second time the weapons clashed; the one side drew near to the other; and they were about to commence battle in the church. Gilpin descended, stepped to the leaders on each side, appeased the tumult, and laboured to establish peace between them; but he could only obtain from these rude borderers, that they would not break the peace while Mr. Gilpin remained. On this he once more ascended the pulpit, and spent the allotted time in inveighing against this unchristian and savage custom, and exhorting them to forego it for ever. Another incident, further illustrating the manners of the people, will be mentioned below; it may be added here, however, that afterwards, when he revisited these parts, any one who dreaded a deadly foe, found himself safer in Gilpin’s presence than with armed guards. In his younger years, while on a ride to Oxford, Gilpin overtook a youth who was one while walking, and at another time running. He found that the lad came from Wales, knew Latin, had a smattering of Greek, and was bound for Oxford, with intent to be a scholar. “Wilt thou,” said Gilpin, “be contented to go with me? I will provide for thee.” The youth assented, Gilpin took him first to Oxford, afterwards to Houghton, where he improved him exceedingly in Greek and Hebrew, and sent him at last to Oxford. This youth was the learned Hugh Broughton; he is said to have requited this protection and care by something worse than inconstancy. Gilpin’s nature was kind and charitable, he visited sick chambers and prisons, and dispensed large bounties. He was firm in rectitude; and hence, on one occasion, when bishop Tunstall had inclined to his enemies, and insisted on Gilpin’s preaching, sorely against the good man’s petitions to be excused, and repeated refusals, he at length mounted the pulpit, and concluded his discourse by denouncing the enormities in the bishop’s diocese; looking at Tunstall, he said “Lest your lordship should make answer, that you had no notice of these things given you, behold, I bring them to your knowledge. Let not your lordship say these crimes have been committed by the faults of others, without your knowledge; for whatsoever either yourself shall do in person, or suffer through your connivance to be done by others, is wholly your own. Therefore,” thundered forth the faithful preacher, “in presence of God, his angels and man, I pronounce your fatherhood to be the author of all these evils; yea, and, in that strict day of the general account, I shall be a witness to testify against you, that all these things have come to your knowledge by my means: and all these men shall bear witness thereof, who have heard me speaking unto you this day.” Gilpin’s adherents, terrified at this unexpected and bold address, apprehended the worst consequences from the bishop’s power. “You have,” said they, “put a sword into his hand to slay you. If heretofore he hath been offended with you without a cause, what may you now expect from him who, being provoked, shall make use of his own power to injure you by right or wrong.” Gilpin answered, “Be not afraid; the Lord God over-ruleth us all; so that the truth may be propagated, and God glorified, God’s will be done concerning me.” After dinner, Gilpin waited on the bishop to take leave of him, and return home. “It shall not be so,” said the bishop, “for I will bring you to your house.” When they arrived at Mr. Gilpin’s house, and had entered the parlour, the bishop on a sudden caught Mr. Gilpin by the hand, and addressed him in these words:—“Father Gilpin, I acknowledge you are fitter to be bishop of Durham, than myself to be parson of this church of yours; I ask forgiveness for errors past; forgive me, father. I know you have hatched up some chickens that now seek to pick out your eyes; but so long as I shall live bishop of Durham, be secure: no man shall injure you.” Thus the fearless integrity of Gilpin, by which it was conceived he had jeopardized his life, saved him from his enemies and advanced him beyond the reach of their further hate. After a life excellent for kindness, charity, and faithful dealing towards the people intrusted to his care, he died at the age of sixty-six worn out by labour in well doing.
FLORAL DIRECTORY. Chickweed. Alsine media.
Dedicated to St. Casimir.
March 5. Sts. Adrian and Eubulus, A. D. 309. St. Kiaran, or Kenerin. St. Roger, A. D. 1236. St. Piran. This saint, anciently of good repute in Cornwall, is not mentioned by Butler. According to Porter he was born in Ireland, and became a hermit there. He afterwards came to England, and settling at Cornwall, had a grave made for him, entered into it, and dying on the 6th of March, “in the glorie of a great light and splendour that appeared at the same instant,” was buried at Padstow. “He is reported,” says Porter, “to have wrought manie wonderfull miracles in his lifetime, which bicause they tend rather to breed an incredulous amazement in the readers, then move to anie workes of vertues or pietie, we have willingly omitted.” We have had a specimen of such miracles as father Porter deemed worthy of belief; those of St. Piran which would have caused “incredulous amazement” in Porter’s readers must have been “passing wonderfull.” St. Piran’s day is said to be a favourite with the tinners; having a tradition that some secrets regarding the manufacture of tin was communicated to their ancestors by that saint, they leave the manufacture to shift for itself for that day and keep it as a holiday.
FLORAL DIRECTORY. Green Hellebore. Helleborus viridis.
Dedicated to St. Adrian.
March 6. St. Chrodegang, Bishop, A. D. 766. B. Colette. St. Fridolin, A. D. 538. St. Baldrede. Sts. Kyneburge, Kyneswid, and Tibba. St. Cadroe, A. D. 975.
St. Baldrede, Bishop of Glasgow, died in London A. D. 608, and his relics were famous in many churches in Scotland. Bollandus says, “he was wonderfully buried in three places; seeing that three towns Aldham, Tinningham, and Preston, contended for his body.” In those days when there were no parish registers, these miraculous powers of self-multiplication after death, must have been sadly perplexing to topographers and antiquaries. Spring. The “New-come” of the year is born to-day,
With a strong lusty laugh, and joyous shout,
Uprising, with its mother, it, in play,
Throws flowers on her; pulls hard buds about,
To open them for blossom; and its voice,
Peeling o’er dells, plains, uplands, and high groves,
Startles all living things, till they rejoice
In re-creation of themselves; each loves,
And blesses each; and man’s intelligence,
In musings grateful, thanks All Wise Beneficence.
Spring commences on the 6th of March, and lasts ninety-three days. According to Mr. Howard, whose practical information concerning the seasons is highly valuable, the medium temperature during spring is elevated, in round numbers, from 40 to 58 degrees. “The mean of the season is 48.94°—the sun effecting by his approach an advance of 11.18° upon the mean temperature of the winter. This increase is retarded in the forepart of the spring by the winds from north to east, then prevalent; and which form two-thirds of the complement of the season; but proportionately accelerated afterwards by the southerly winds, with which it terminates. A strong evaporation, in the first instance followed by showers, often with thunder and hail in the latter, characterises this period. The temperature commonly rises, not by a steady increase from day to day, but by sudden starts, from the breaking in of sunshine upon previous cold, cloudy weather. At such times, the vapour appears to be now and then thrown up, in too great plenty, into the cold region above; where being suddenly decomposed, the temperature falls back for awhile, amidst wind, showers, and hail, attended, in some instances, with frost at night.” Our ancestors varied their clothing according to the season. Strutt has given the spring dress of a man in the fourteenth century, from an illumination in a manuscript of that age: this is a copy of it. 14th century man In “Sylvan Sketches,” a new and charming volume by the lady who wrote the “Flora Domestica,” it is delightfully observed, that, “the young and joyous spirit of spring sheds its sweet influence upon every thing: the streams sparkle and ripple in the noon-day sun, and the birds carol tipseyly their merriest ditties. It is surely the loveliest season of the year.” One of our living minstrels sings of a spring day, that it Looks beautiful, as when an infant wakes
From its soft slumbers;
and the same bard poetically reminds us with more than poetical truth, that at this season, when we See life and bliss around us flowing,
Wherever space or being is,
The cup of joy is full and flowing.
Bowring. Another, whose numbers are choralled by worshipping crowds, observes with equal truth, and under the influence of high feelings, for seasonable abundance, that Grateful and salutary spring the plants
Which crown our numerous gardens, and
Invite to health and temperance, in the simple meal,
Unpoisoned with rich sauces, to provoke
Th’ unwilling appetite to gluttony.
For this, the bulbous esculents their roots
With sweetness fill; for this, with cooling juice
The green herb spreads its leaves; and opening buds,
And flowers and seeds, with various flavours.
Dodsley. Sweet is thy coming, Spring!—and as I pass
Thy hedge-rows, where from the half-naked spray
Peeps the sweet bud, and ’midst the dewy grass
The tufted primrose opens to the day:
My spirits light and pure confess thy pow’r
Of balmiest influence: there is not a tree
That whispers to the warm noon-breeze; nor flow’r
Whose bell the dew-drop holds, but yields to me
Predestinings of joy: O, heavenly sweet
Illusion!—that the sadly pensive breast
Can for a moment from itself retreat
To outward pleasantness, and be at rest:
While sun, and fields, and air, the sense have wrought
Of pleasure and content, in spite of thought!
AthenÆum.
In spring the ancient Romans celebrated the Ludi Florales. These were annual games in honour to Flora, accompanied by supplications for beneficent influences on the grass, trees, flowers, and other products of the earth, during the year. The Greeks likewise invoked fertility on the coming of spring with many ceremonies. The remains of the Roman festivals, in countries which the Roman arms subdued, have been frequently noticed already; and it is not purposed to advert to them further, than by observing that there is considerable difficulty in so apportioning every usage in a modern ceremony, as to assign each to its proper origin. Some may have been common to a people before they were conquered; others may have been the growth of later times. Spring, as the commencement of the natural year, must have been hailed by all nations with satisfaction; and was, undoubtedly, commemorated, in most, by public rejoicing and popular sports. Chronology. Dr. Samuel Parr died on the 6th of March, 1825. A SPRING FESTIVAL. The Germans retain many of the annual customs peculiar to themselves before the Roman conquest. Whether a ceremony described in the “AthenÆum,” as having been observed in Germany of late years, is derived from the victors, or from the ancient nations, is not worth discussing. The approach of spring was there commemorated with an abundance of display, its allegorical character was its most remarkable feature. It was called Der Sommers-gewinn, the acquisition of summer; and about thirty years ago was celebrated at the beginning of spring by the inhabitants of Eisenach, in Saxony, who, for that purpose, divided themselves into two parties. One party carried winter under the shape of a man covered with straw, out of the town, and then, as it were, sent him into public exile; whilst the other party, at a distance from the town, decked spring, or, as it was vulgarly called, summer, in the form of youth, with boughs of cypress and May, and marched in solemn array to meet their comrades, the jocund executioners of winter. In the meanwhile national ballads, celebrating the delights of spring and summer, filled the skies; processions paraded the meadows and fields, loudly imploring the blessings of a prolific summer; and the jovial merry-makers then brought the victor-god home in triumph. In the course of time, however, this ceremonial underwent various alterations. The parts, before personified, were now performed by real dramatis personÆ; one arrayed as spring, and another as winter, entertained the spectators with a combat, wherein winter was ultimately vanquished and stripped of his emblematical attire; spring, on the contrary, being hailed as victor, was led in triumph, amidst the loud acclamations of the multitude, into the town. From this festival originated a popular ballad, composed of stanzas each of which conclude thus: Heigho! heigho! heigho! Summer is at hand!
Winter has lost the game,
Summer maintain’d its fame;
Heigho! heigho! heigho! Summer is at hand!
The day whereon the jubilee takes place is denominated der Todten sonntag, the dead Sunday. The reason may be traced perhaps to the analogy which winter bears to the sleep of death, when the vital powers of nature are suspended. The conjecture is strengthened by this distich in the ballad before quoted: Now we’ve vanquish’d Death,
And Summer’s return ensured:
Were Death still unsubdued,
How much had we endured!
But of late years the spirit of this festival has disappeared. Lately, winter was uncouthly shaped of wood, and being covered with straw, was nailed against a large wheel, and the straw being set on fire, the apparatus was rolled down a steep hill! Agreeably to the intention of its inventors, the blazing wheel was by degrees knocked to pieces, against the precipices below, and then—winter’s effigy, to the admiration of the multitude, split into a thousand fiery fragments. This custom too, merely from the danger attending it, quickly fell into disuse; but still a shadow of the original festivity, which it was meant to commemorate, is preserved amongst the people of Eisenach. “Although” says the writer of these particulars, “we find winter no longer sent into banishment, as in former times, yet an attempt is made to represent and conciliate spring by offerings of nosegays and sprays of evergreen, adorned with birds or eggs, emblematical of the season.” Probably the latter usages may not have been consequent upon the decline of the former, but were coeval in their origin, and are the only remains of ancient customs peculiar to the season.
FLORAL DIRECTORY. Lent Lily. Narcissus Pseudonarcissus multiplex.
Dedicated to St. Colette.
March 7. St. Thomas Aquinas, A. D. 1274. Sts. Perpetua and Felicitas, A. D. 203. St. Paul, Anchoret. St. Perpetua. This saint is in the church of England calendar. She was martyred under the emperor Severus in 205. St. Paul the Anchoret. This saint was “a man of profound ignorance.” Butler says he was named “the simple.” He journeyed eight days into the desert on a visit, and to become a disciple of St. Antony, who told him he was too old, and bade him return home, mind his business, and say his prayers; he shut the door upon him. Paul fasted and prayed before the door till Antony opened it, and out of compassion made a monk of him. One day after he had diligently worked at making mats and hurdles, and prayed without intermission, St. Antony bid him undo his work and do it all over again, which he did, without asking for a morsel of bread though he had been seven days without eating; this was to try Paul’s obedience. Another day when some monks came to Antony for advice, he bid Paul spill a vessel of honey and gather it up without any dust: this was another trial of his obedience. At other times he ordered him to draw water a whole day and pour it out again; to make baskets and pull them to pieces; to sew and unsew garments and the like: these were other trials of his obedience. When Antony had thus exercised him he placed him in a cell three miles from his own, proposed him as a model of obedience to his disciples, sent sick persons to him, and others possessed with the devil, whom he could not cure himself, and “under Paul,” Butler says, “they never failed of a cure.” He died about 330.
FLORAL DIRECTORY. Early Daffodil. Narcissus Pseudonarcissus simplex.
Dedicated to St. Perpetua.
March 8. St. John of God, A. D. 1550. St. Felix, A. D. 646. Sts. Apollonius, Philemon, &c. A. D. 311. St. Julian, Abp. of Toledo, A. D. 690. St. Duthak, Bp. of Ross, A. D. 1253. St. Rosa, of Viterbo, A. D. 1261. St. Senan, 5th Cent. St. Psalmod, or Saumay, about 589. Romish saints are like earthquakes, wherein shocks crowd so fast they cannot be noted. An Earthquake in London. On the 8th of March, 1750, an earthquake shook all London. The shock was at half past five in the morning. It awoke people from their sleep and frightened them out of their houses. A servant maid in Charterhouse-square, was thrown from her bed, and had her arm broken; bells in several steeples were struck by the chime hammers; great stones were thrown from the new spire of Westminster Abbey; dogs howled in uncommon tones; and fish jumped half a yard above the water. London had experienced a shock only a month before, namely, on the 8th of February 1750, between 12 and 1 o’clock in the day. At Westminster, the barristers were so alarmed that they imagined the hall was falling.
FLORAL DIRECTORY. Everblowing Rose. Rosa Semperflorens.
Dedicated to St. Rosa of Viterbo.
Great Jonquil. Narcissus lÆtus.
Dedicated to St. Felix.
March 9. St. Frances, Widow, A. D. 1440. St. Gregory, of Nyssa, Bp. 4th Cent. St. Pacian, Bp. A. D. 373. St. Catherine, of Bologna, A. D. 1463. MISTS AND FALLS. Scots’ mists, like Scots’ men, are proverbial for their penetration; Plymouth showers for their persevering frequency. The father of Mr. Haydon, the artist, relates that in the latter portion of 1807, and the first three or four months of 1808, there had been more than 160 successive days in which rain, in more or less quantities, had fallen in that neighbourhood. He adds, indeed, by way of consolation, that in winter it only rained there, while it snowed elsewhere. It has been remarked that in this opinion he might be correct; at least if he compared the climate of Plymouth with that of the western highlands. A party of English tourists are said to have stopped for several days at an uncomfortable inn, near Inverary, by the unremitting rains that fall in that country about Lammas, when one of them pettishly asked the waiter, “Does it rain here ALWAYS?” “Na! na!” replied Donald, “it snaws whiles,” i. e. sometimes.
FLORAL DIRECTORY. Petticoat Daffodil. Narcissus Bulbocodium.
Dedicated to St. Catherine.
March 10. Forty Martyrs of St. Sebasti, A. D. 320. St. DroctovÆus, Abbot, A. D. 580. St. Mackessoge.
The 10th of March, 1702, is erroneously said to have been the day whereon died sir Hugh Myddleton; a man renowned in English annals for having abundantly supplied London with water, by conducting the New River from Ware, in Hertfordshire, to the Clerkenwell suburb of the metropolis. The first View of the New River—from London. The first View of the New River—from London. This is seen immediately on coming within view of Sadler’s Wells, a place of dramatic entertainment. After manifold windings and tunnellings from its source, the New River passes beneath the arch in the engraving, and forms a basin within a large walled enclosure, from whence diverging main pipes convey the water to all parts of London. At the back of the boy angling on the wall, is a public-house with tea-gardens and a skittle-ground, “commonly called, or known by the name or sign of, the sir Hugh Myddleton, or of the sir Hugh Myddleton’s head,” a portrait of sir Hugh hangs in front of the house. To this stream, as the water nearest London favourable to sport, anglers of inferior note repair:— Here “gentle anglers,” and their rods withal,
Essaying, do the finny tribe inthrall.
Here boys their penny lines and bloodworms throw,
And scare, and catch, the “silly fish” below:
Backstickles bite, and biting, up they come,
And now a minnow, now a miller’s thumb.
Here too, experienced youths of better taste
And higher aim resort, who bait with paste,
Or push beneath a gentle’s shining skin
The barbed hook, and bury it within;
The more he writhes the better, if he die
Not one will touch him of the finny fry;
If in strong agony the sufferer live,
Then doth the “gentle angler” joy receive,
Down bobs the float, the angler wins the prize,
And now the gentle, now the gudgeon dies.
Concerning Sir Hugh Myddleton there will be occasion to speak again. GLOVE OF DEFIANCE
In the Church. In the notice of Bernard Gilpin, March 4, (p. 332,) it is said, “another incident further illustrating the manners of the Northern Borderers will be mentioned below.” The observation refers to a singular challenge, which the arrangements of that day could not include, and is now inserted. On a certain Sunday Mr. Gilpin going to preach in those parts wherein deadly feuds prevailed, observed a glove hanging up on high in the church. He demanded of the sexton what it meant, and why it hung there. The sexton answered, that it was a glove which one of the parish hung up there as a challenge to his enemy, signifying thereby, that he was ready to enter combat hand to hand, with him or any one else who should dare to take the glove down. Mr. Gilpin requested the sexton to take it down. “Not I, sir,” replied the sexton, “I dare do no such thing.” Then Mr. Gilpin, calling for a long staff, took down the glove himself, and put it in his bosom. By and by, when the people came to church, and Mr. Gilpin in due time went up into the pulpit, he in his sermon reproved the barbarous custom of challenges, and especially the custom which they had, of making challenges by the hanging up of a glove. “I hear,” said he, “that there is one amongst you, who, even in this sacred place, hath hanged up a glove to this purpose, and threateneth to enter into combat with whosoever shall take it down. Behold, I have taken it down myself.” Then plucking out the glove, he showed it openly, and inveighing against such practices in any man that professed himself a Christian, endeavoured to persuade them to the practice of mutual love and charity. THE SEASON. The memory of man supplies no recollection of so wet a season as from September 1824 to March 1825; it produced the rot in sheep to an alarming extent. In consequence of the animals being killed in this disease, the mutton is unwholesome for human food, and produces mortality even in dogs. The newspapers relate that such mutton given to a kennel of dogs rendered them fat, till on a sudden their good looks declined, they became lean, and gradually died, without any other cause being assignable for the mortality, than the impure flesh of the sheep. In such a season, therefore, families should shrink from the use of mutton as from a pestilence. There is no security, but in entire abstinence. Almost every hare shot during the same period had a tainted liver. Under such circumstances lamb should be sparingly used, and, if possible, refrained from altogether, in order to secure mutton at a reasonable price hereafter. Chronology. 1792. John, earl of Bute, died. He was prime minister soon after the accession of George III.; and of all who guided the helm of state, the most unpopular.
On the 10th of March, 1820, died Benjamin West, esq., president of the Royal Academy, in the eighty-second year of his age. It was his delight to gently lead genius in a young artist; and Mr. William Behnes, the sculptor, was honoured by the venerable president with the means of transmitting his parting looks to an admiring world, upon whom he was soon to look no more. Mr. West’s sittings to Mr. Behnes were about two months before his death. Expressing himself to his young friend in terms of high satisfaction at the model, he encouraged him to persevere in that branch of art which Mr. Behnes has since distinguished, by admirable power of design and use of the chisel. To speak of Mr. Behnes’s model as a mere likeness, is meagre praise of an effort which clearly marks observation, and comprehension, of Mr. West’s great mental powers. The bust, as it stands in marble, in sir John Leicester’s gallery, is a perfect resemblance of Mr. West’s features, and an eloquent memorial of his vigorous and unimpaired intellect in the last days of earthly existence. If ever the noblest traits of humanity were depicted by the hand of art, they are on this bust. Superiority of mind is so decidedly marked, and blended, with primitive simplicity, and a beaming look of humanity and benevolence, that it seems the head of an apostle. Mr. West was an American; he was born at Springfield, in Pennsylvania, on the 10th of October, 1738; his ancestors and parents were “Friends:” the family had emigrated from England with the illustrious founder and legislator of Pennsylvania, William Penn: of whose treaty with the Indians for a tract of their territory, it is observed, that it was the only christian contract unsanctioned by an oath, and the only one never violated.[17] The first of the family who embraced Quaker principles was colonel James West, the friend and companion in arms of the great John Hampden. Mr. West’s genius developed itself very early. When a child he saw an infant smile in its sleep, and forcibly struck with its beauty, seized pens, ink, and paper, which happened to lie by him, and endeavoured to delineate a portrait; at this period he had never seen an engraving or a picture. He was afterwards sent to school in the neighbourhood, and during hours of leisure was permitted to draw with a pen and ink. It did not occur to any of the family to provide him with better materials, till a party of Indians being amused with little Benjamin’s sketches of birds and flowers, taught him to prepare the red and yellow colours with which they painted their ornaments, and his mother adding blue, by giving him a piece of indigo, he became possessed of the three primary colours. As he could not procure camels’ hair pencils, and did not even know of their existence, he supplied the deficiency by cutting fur from the end of the cat’s tail. From the frequent necessity for repeating this depredation, his father observed the altered appearance of his favourite, and lamented it as the effect of disease; the young artist, with due contrition, informed his father of the true cause, and the old gentleman was highly pleased by his son’s ingenuousness. Mr. Pennington, a merchant of Philadelphia, struck with the genius of the child, sent him a box of paints and pencils, with some canvass, and six engravings by Grevling. Little West rose with the dawn of the next day, carried the box into the garret, prepared a pallet, began to imitate the figures in the engravings, omitted to go to school, and joined the family at dinner, without mentioning how he had been occupied. In the afternoon he again retired to his garret; and for several successive days thus devoted himself to painting. The schoolmaster, however, sent to know the reason of his absence. Mrs. West recollecting that she had seen Benjamin going up stairs every morning, and suspecting that it was the box which occasioned this neglect of the school, affected not to notice the message, but went immediately to the garret, and found him employed on the picture. If she had anger, it was changed to a different feeling by the sight of his performance; she kissed him with transports of affection, and assured him that she would intercede to prevent his being punished. It seemed ever the highest pleasure of Mr. West emphatically to declare, that it was this kiss that made him a painter. After numerous indications of uncontrollable passion for his favourite and only pursuit, a consultation of “Friends” was held, on the propriety of allowing young West to indulge a taste, which the strict discipline of the society inhibits:— Genius has such resistless power
That e’en the Quaker, stern and plain,
Felt for the blooming painter boy.
The destiny he desired was fixed. In 1760 he left Philadelphia for Rome, pursued his studies in the capital of art, visited the galleries and collections of Italy with an ardour that impaired his health, came through France to London, and was about to return to America, when sir Joshua Reynolds, and Wilson, the landscape painter, used their utmost persuasions to detain him in this country. There was only one obstacle; he had formed an attachment on his native soil: Wheree’er he turn’d, whatever realms to see,
His heart, untravell’d, fondly turn’d
to her whom he loved. This difficulty was overcome, for the lady, Miss Shewell, came over; they were married in London, in 1764. Thus “settled,” in the following year Mr. West was chosen a member and one of the directors of the Society of Artists, afterwards incorporated with the Royal Academy, which he assisted in forming, and over which he afterwards presided till his death. As an artist his works in the various collections and edifices throughout England exhibit his talents, but above all “West’s Gallery,” now open in Newman-street for public inspection, is an assemblage of testimonials to the justice of his fame among his adopted countrymen. His talent germinated on the shores of the Atlantic, but with us it flourished. America at that period was not sufficiently advanced to cultivate his genius: now that she has risen in commerce and the arts, and taken her stand among the nations, she will retain her future Wests to adorn her greatness. May the people of England and America contend with each other no more but in works of peace and good will; and may the interchange of talented individuals from each, contribute to the prosperity and moral grandeur of both countries! As a man, Mr. West’s characteristics were kindness and warmth of heart. From accordant feelings, he painted with delight and energy some of the most affecting incidents in the New Testament history. His “Christ healing the sick” will be remembered by all who saw it, with reverend solemnity. In his “Christ Rejected,” the various bad passions in the malignant spectators and abettors of the outrage; the patient suffering of the great and all-enduring character; the sympathizing feelings of his adherents; and the general accessories, are great lineaments of the designer’s power. His “Death on the Pale Horse,” and more especially the sketch for that painting, express masterly thought and conception. These are Mr. West’s “large” pictures. Some of his smaller ones and his sketches, the beholder studies and lingers over till his limbs and body tire; and he leaves the large assemblage of paintings in “West’s Gallery” with a conviction, that no artist has yet fully occupied his place. Perhaps there is only one who would have designed the “Death on the Pale Horse” more effectively, and he would have had no compeer—Mr. Fuseli; whose compositions are of a higher order than those of any other in this country, and will be duly estimated when the price set upon his works cannot be useful to their author. No one is valued till he is dead; after the last sigh has sobbed from the body, comes the time for some to suspect that they had inflicted pangs upon its infirmity when living, and a desire to know more of a man, the rufflings of whose dying pillow the breath of their friendship might have smoothed, and whom, to the extent of their comprehension they might have known, if their little feelings, in a state too easy, had not excluded him from their society.
FLORAL DIRECTORY. Upright Chickweed. Veronica triphyllos.
Dedicated to St. DroctavÆus.
March 11. St. Eulogius of Cordova, A. D. 859. St. Sophronius, Patriarch of Jerusalem, A. D. 640. St. Ængus, Bishop, A. D. 824. St. Constantine, 6th Cent. Chronology. 1752. Papers were affixed in the avenues to both houses of parliament, giving notice that the farmers and their servants intended to destroy the pheasant and partridge eggs, and leverets, if the country gentlemen, who had entered into an association for the preservation of game, did not desist. There were sad hearts at this time between the owners and occupiers of land, from the obnoxiousness of the game laws, and the severity of their execution.
FLORAL DIRECTORY. Cornish Heath. Erica vaguus.
Dedicated to St. Eulogius.
March 12. St. Gregory the Great. St. Maximilian, A. D. 296. St. Paul, Bishop of Leon, about 573. St. Gregory the Great. He was prÆtor of Rome in 574, under the emperor Justin; next year he became a monk, and by fasting and study so weakened his stomach, that he swooned if he did not frequently eat. “What gave him the greatest affliction,” says Butler, “was, his not being able to fast on an Easter-eve; a day on which, says St. John the deacon, ‘every one, not even excepting little children are used to fast;’ whereupon, by praying that he might be enabled to fast, he not only fasted, but quite forgot his illness.” He determined to come to Britain to propagate the faith; but the whole city rose in an uproar to prevent his departure, and the pope constrained him to remain. Pope Pelagius II. sent him as nuncio to Constantinople, where Eutychius fell into an error, importing that after the resurrection glorified bodies would not be palpable, but of a more subtile texture than air. Whereupon, says Butler, St. Gregory was alarmed, and clearly demonstrated that their bodies would be the same which they had on earth, and Eutychius retracted his error: on his return to Rome he took with him an arm of St. Andrew, and the head of St. Luke. Pelagius made him his secretary, and after his death was elected pope himself. To escape from the danger of this elevation, he got himself carried out of Rome in a wicker basket, and lay concealed in woods and caverns for three days. He was afterwards consecrated with great pomp, and on that occasion sent a synodal epistle to the other patriarchs, wherein he declared that “he received the four councils as the four gospels.” Butler says, he extended his charity to the heretics, and “to the very Jews,” yet he afterwards adds, that in Africa “he extirpated the Donatists.” He subscribed himself in his letters, “Servant of the Servants of God.” He sent to the empress Constantina a veil which had touched the relics of the apostles, and assured her that miracles had been wrought by such relics, and promised her some dust-filings of the chains of St. Paul. He sent St. Austin and other monks to convert the English. (See February 24, St. Ethelbert.) He died on the 25th of January, 604.[18] His devotion to the church was constant; he was learned, enterprising, sincere, and credulous, and, for the times wherein he lived, charitable, and merciful. It should be observed, that he was the author of the church-singing called the Gregorian chaunt. Many miracles are related of St. Gregory, as that going to bless a church in honour of St. Agnes, which had been used by the Arians, he caused the relics to be placed on the altar, whereon a hog went grunting out of the church with a fearful noise; whence it was averred that the devil, who had been served in it by the heretic Arians, was driven out by the relics. Sometimes the lamps were miraculously lighted. One day a bright cloud descended on the altar, with a heavenly odour, so that from reverence no one dared to enter the church. At another time, when Gregory was transubstantiating the wafers a woman laughed; he asked her why she laughed? to which at length she answered, “because you call the bread which I made with my own hands the body of our Lord;” whereupon he prayed, and the consecrated bread appeared flesh to every one present; and the woman was converted, and the rest were confirmed. At another time, some ambassadors coming to Rome for relics, Gregory took a linen cloth which had been applied to the body of a saint, and enclosing it in a box gave it to them. While on their journey home they were curious to see the contents of the box: and finding nothing within it but the cloth, returned to St. Gregory complaining that he had deceived them. On this he took the cloth, laid it on the altar, prayed, pricked it with a knife, the cloth shed blood, and the astonished ambassadors reverently took back the box. Another time one who had been excommunicated by St. Gregory for having put away his lawful wife, bargained with certain sorcerers and witches for revenge; who, when the holy pope rode through the city, sent the devil into his horse, and made him caper, so that he could not be held; then with the sign of the cross the pope cast out the devil, and the witches by miracle becoming blind were converted, and St. Gregory baptized them; yet he would not restore their sight, lest they should read their magical books again, but maintained them out of the church rents. After his death there was a famine in Rome, and the people being falsely persuaded that St. Gregory had wasted the church property, gathered his writings to burn them; wherefore Peter, the deacon, who had been intimate with Gregory, affirmed, that “he had often seen the Holy Ghost, in form of a dove upon St. Gregory’s head whilst he was writing, and that it would be an insufferable affront to burn those books, which had been written by his inspiration;” and to assure them of this he offered to confirm it by oath, but stipulated that if he died immediately after he had taken the oath, they should believe that he had told them the truth: this being assented to, he took the oath, and thereupon died, and the people believed; and “hence the painters came to represent St. Gregory, with a dove at his ear, to signify that the Holy Ghost inspired and dictated what he writ.”[19] It is also a legend concerning St. Gregory, that when he fled from Rome to avoid the dignity of popedom and lay hid, a bright pillar of fire descending from heaven, glittered above his head, and angels appeared descending and ascending by the same fiery pillar upon him, wherefore he was “miraculously betrayed.”[20] After St. Gregory’s death there was a hermit, who had left all his goods, and left the world, and kept nothing but his cat, and this cat he used to play with, and hold in his lap tenderly: one day he prayed that it might be revealed to him, to the joy of what saint he should hereafter come; then St. Gregory was revealed to him, and that he should come to his joy; wherefore the hermit sighed, and disliked his poverty, because St. Gregory had possessed so much earthly riches: and in revelation it was commanded him to be quiet, because he had more pleasure in stroking and playing with his cat, than St. Gregory had in all his riches. Then the hermit prayed that he might have the like merit and reward with St. Gregory; and in this story, lieth great moral. DOMESTIC MEDICINE. Although this is not a family receipt-book, yet a prescription is extracted from the “Yea and Nay Almanack for 1678,” because the remedy has been tried and approved. For the Eyes. In the morning as soon as you rise, instead of fasting spittle, or a cat’s tail, rub your eyes with a hundred broad pieces of your own gold; and I tell thee friend, it will not only do thy eyes good, but thy purse also. Chronology. 1689. King James II. landed at Kinsale in Ireland, with an army he brought from France, to assist in the recovery of the throne he had abdicated. He afterwards made a public entry into Dublin, and besieged Londonderry, which vigorously defended itself under the rev. George Walker, and suffered dreadful privations till it was relieved, and the siege abandoned. He then held a parliament in Dublin, coined base money, and committed various outrages, till William III. signally defeated him at the battle of the Boyne, and compelled him to fly to France. SOCIETY FOR THE ENCOURAGEMENT OF LITERATURE. Among the proposals in 1825, a year prolific of projects, there is one for a Joint Stock Company or Society for the Encouragement of Literature; the capital to be £100,000. in shares of £25. to be increased, if advisable; shareholders to be allowed to subscribe at par; each shareholder to be entitled to a copy of every work published by the society, at two-thirds of the publication price; interest 5 per cent., to be paid half yearly on the instalments subscribed; a deposit of £1. per share to be paid on subscribing, the remainder by instalments as the extension of the society’s concerns may demand; of the profits one-fourth to form a fund for the benefit of authors, at the discretion of the society; two-fourths to be divided among the proprietors annually; the remaining one-fourth to accumulate into a perpetual triennial fund, to meet unforeseen expenditure, the possibility of loss, &c. &c. &c. There is not one word about the Encouragement of Literature beyond the title. This absence is the most intelligible part of the proposals. There was a Society for the Encouragement of Learning, established in May, 1736. The duke of Richmond was president, sir Hugh Smithson, (afterwards duke of Northumberland,) and sir Thomas Robinson, bart., were vice-presidents. The trustees were the earl of Hertford, earl of Abercorn, Harley, earl of Oxford, earl Stanhope, lord Percival, Dr. Mead, Dr. Birch, Paul Whitehead, Ward, the professor at Gresham college, Sale, the translator of the Koran, and other really eminent men; Alexander Gordon, the author of “Iter Septentrionale,” a “History of Amphitheatres,” and other learned and antiquarian works, was their secretary. In the December of the same year Gordon wrote a letter to Dr. Richardson, master of Emanuel college Cambridge, soliciting his interference with Dr. Conyers Middleton, to obtain for the society the publication of the life of Cicero. “They have already entirely paved the way for the reception of authors,” says Gordon; “appointed booksellers for their service; settled the regulations concerning printers, and the printing part;” and, “in fine nothing is wanting but to set out with some author of genius and note.” Dr. Middleton chose to publish his life of Cicero with a bookseller, notwithstanding an army of really great names had made all those arrangements, and courted him to their encouragement. In the outset of this society Mr. Clarke in a letter to Mr. Bowyer expressed his conviction, that “it must be at last a downright trading society,” and said “I hope you will take care to be one of their printers, for there will certainly be a society for encouraging printing.” Mr. Bowyer took the hint, and printed for them. The security was good, because each member of such a society is answerable individually for its debts. At the end of three years “Dr. Birch, as treasurer to the society, handed over to Mr. Stephen le Bas, his successor in office, the astonishing balance of 59l. 3s. 91/2d. During that period the society had printed only four books; and then, deeming the assistance of booksellers necessary, they entered into a contract for three years with A. Millar, J. Gray, and J. Nourse; afterwards they contracted with six other booksellers, whose profits they retrenched: then they became their own booksellers; then they once more had recourse to three other booksellers; and finally, finding their finances almost exhausted, they laid before the public a memorial of the Present State of Affairs of the Society, April 17, 1748,” whereby it appeared that they had incurred so considerable a debt they could proceed no further.[21] Less than fifty years ago another society existed, under the very title of the Joint Stock Society proposed in 1825. Mr. Tyson, in a letter of June 21, 1779, to his friend Mr. Gough, the antiquary, mentions that a bequest of £5. was “left at the disposal of the Society for the Encouragement of Literature.”[22] If the literature of the present day owes its existence to that society, its offspring is most ungrateful; the foster-parent is not even remembered, nor is the time of its birth or death recorded in any public register. That it survived the bequest alluded to, only a very short period, appears certain; for in the very next year, 1780, Dr. Lettsom issued “Hints for establishing a Society for promoting useful Literature.” The doctor, a most benevolent man, and a good physician, dispensed much charity in private as well as in public, and patronized almost every humane institution for the relief and cure of human infirmity; and hence his eye was as microscopic in discernment, as his hand was experimental in the healing of griefs. Literature seems to have been to him as a gentle river that he rilled into, and which he thought could be diverted, or regulated by new channels and sluices; he appeared not to know, that it is an ocean of mighty waters, with countless currents and varying tides. He proposed largesses to indigent writers, and their widows and orphans, and “honorary rewards” to successful ones. Robertson, Bryant, Melmoth, Johnson, Gibbon, and many other “useful and accomplished writers,” were to have had the “honorary rewards” of the encouraging society. Such honours, such a society was to have forced on such men! The doctor’s “hints” were not adopted, except that to relieve the casualties of minor literary men, and their dependents, there now exists the Literary Fund. In the records of former days there is mention of a project for extracting, bottling, and preserving sunbeams from cucumbers, for use at that season when sunbeams are rare, and cucumbers not at all. The projector seems to have inferred, that as cucumbers derived their virtue from sunbeams, it would be virtuous in cucumbers to return the deposit. Whatever virtue cucumbers had, it would not be forced. Experiment, doubtless, disappointed hope; the promising project absorbed the capital advanced, as completely as the cholicky vegetables tenaciously retained the solar rays; and the deposit never found its way to the shareholders. Any Society for the Encouragement of Literature, save one, is a fallacy—that one is society itself. All interposition in its behalf is feeble and doting interference. A public Joint Stock Company can neither create literary talent, nor by divided efforts obtain so much; nor with capital, however great, reward it so well, as the undivided interest, industry, and unshared purse of the private publisher. If a Society for the Encouragement of Literature be instituted, when more institution is threatened, and less institution is necessary, than at any former period, such society will be a hot-bed for the cultivation of little more than hopeful weeds. A few literary shoots may be set in warm borders, and drawn up under frames, to look handsome, but they will not bear transplanting to open ground. Their produce will be premature, of inferior quality, and not repay the trouble and expense of rearing. If left unsheltered, the first chill will kill them. Weak suckers, however well favoured, will never come to trees. The monarch of the forest, in natural solitude, drinking sunshine and dews, uninterrupted and untainted by human encroachments, and striking deep root beneath virgin earth, attains, in fulness of time, to majestic growth. In like manner the silent spirit of man, seeking peace in solitary imaginings, penetrating below the foundations of human knowledge, and generalizing and embodying the objects of sight and feeling, arrives to a grandeur astonishing to men’s eyes, because not the work of men’s hands. This self-created power, is denominated Genius. In an incipient state it evaporates beneath the meddling touch, and at maturity soars above its reach. Talent is ungovernable. It directs itself, appoints its own trustees for uses, and draws drafts upon the public which are honoured at sight. The demand for talent is greater than the supply. What is to be done?—nothing. What can be done?—nothing. Literature must be let alone. Under bounties and drawbacks, it becomes tortuous and illicit.
FLORAL DIRECTORY. Channelled Ixia. Ixia Bulbocodium.
Dedicated to St. Gregory. [18] Butler’s Saints.[19] Ribadeneira’s Saints.[20] Porter’s Flowers.[21] Nichols’s Anecdotes.[22] Ibid.
March 13. St. Nicephorus, Patriarch of Constantinople, A. D. 828. St. Euphrasia, A. D. 410. St. Theophanes, Abbot, A. D. 818. St. Kennocha, A. D. 1007. St. Gerald, Bishop, A. D. 732. St. Mochoemoc, in Latin, Pulcherius, Abbot, A. D. 655. Mid-Lent Sunday. Winter and Spring allegorized—a Sport. Mothering Sunday.—Refreshment Sunday.—Rose Sunday. This is the fourth Sunday in Lent, and noted as a holiday in the church of England calendar. On this day boys went about, in ancient times, into the villages with a figure of death made of straw; from whence they were generally driven by the country people; who disliked it as an ominous appearance, while some gave them money to get the mawkin carried off. Its precise meaning under that form is doubtful, though it seems likely to have purported the death of Winter, and to have been only a part of another ceremony conducted by a larger body of boys, from whom the death-carriers were a detachment, and who consisted of a large assemblage carrying two figures to represent Spring and Winter, whereof one was called “Sommer tout”— Apparelde all in greene, and drest in youthful fine arraye;
The other Winter, cladde in mosse, with heare all hoare and graye.[23]
These two figures they bore about, and fought; in the fight Summer, or Spring, got the victory over Winter, and thus was allegorized the departure or burial of the death of the year, and its commencement or revival as Spring. The custom described on March the 6th, (p. 339,) was only a variation of the present, wherein also the boys carried about cracknels or cakes:— Thus children also beare, with speares, their cracknelles round about.[24]
It is still a custom on Mid-Lent Sunday in many parts of England, for servants and apprentices to carry cakes or some nice eatables or trinkets, as presents to their parents; and in other parts, to visit their mother for a meal of furmity, or to receive cakes from her with her blessing. This is called going a mothering.[25] Herrick mentions this custom in Gloucestershire: I’le to thee a simnell bring
’Gainst thou go’st a mothering,
So that when she blesseth thee
Half that blessing thoul’t give me.
Going a mothering is from the Roman catholic custom of going to the mother-church on Mid-Lent Sunday, to make offerings at the high altar; and that custom of the Romish Church is derived from the Hilaria, a heathen festival celebrated by the ancient Romans, in honour of the Mother of the Gods on the ides of March.[26] The offerings at the altars were in their origin voluntary, and became church property. At length the parish priests compounded with the church at a certain sum, and these voluntary donations of the people have become the dues known by the name of Easter Offerings. Mid-Lent, or Mothering Sunday is likewise called Refreshment Sunday, “the reason of which,” says Wheatly, (on the Common Prayer) “I suppose is the Gospel for that day, which treats of our Saviour’s miraculously feeding five thousand; or else, perhaps, from the first lesson in the morning, which gives us the story of Joseph entertaining his brethren.” It is also denominated Rose Sunday, from the pope on this day carrying a golden rose in his hand, which he exhibits on his way to and from mass.[27] On this day at Seville there is an usage evidently the remains of an old custom. Children of all ranks, poor and gentle, appear in the streets fantastically dressed, somewhat like English chimney-sweepers on May-day, with caps of gilt and coloured paper, and coats made of the crusade bulls of the preceding year. During the whole day they make an incessant din with drums and rattles, and cry “Saw down the old woman.” At midnight, parties of the commonalty parade the streets, knock at every door, repeat the same cries, and conclude by sawing in two the figure of an old woman representing Lent. This division is emblematical of Mid-Lent.[28]
FLORAL DIRECTORY. Heartsease. Viola Tricolor.
Dedicated to St. Euphrasia.
March 14. St. Maud, or Mathildis, Queen, A. D. 968. Sts. Acepsimas, Bishop, Joseph, and Aithilahas, A. D. 380. St. Boniface, Bishop of Ross, about 630. Chronology. 1733. The Excise scheme was first moved in the House of Commons, by resolutions, which were powerfully resisted, but on the 16th finally carried, and the Excise bill brought in. On the 4th of April the bill was read a first time, and carried by a majority of 36; the majority being 230, the minority 200. There were petitions against it from every trading town of the kingdom, and great tumults in London; the obnoxious members were attacked on their way to parliament. The measure was so unpopular that it was for that time dropped, whereon public feeling was manifested by general illuminations, and other rejoicings. 1757. Admiral John Byng, second son of lord viscount Torrington, was shot at Portsmouth, under the sentence of a court martial, for not having done his duty in an action between the British and French fleets on the 20th of May preceding. After he had made his defence, and conducted himself throughout the trial with coolness and courage, he was so sure of acquittal, that he ordered his coach to be in waiting to convey him to London. He suffered on board the Monarque with undaunted firmness, walking out of the cabin with unchanged countenance to the quarter-deck, where the marines were stationed to execute the sentence. He desired to die with his eyes uncovered; but on its being represented that his intrepid looks might intimidate the soldiers, and frustrate their aim, he tied a handkerchief over his eyes, and then dropping another, five musket balls passed through his body, and he fell dead instantly. An historian of the day says of him, that “Whatever his errors and indiscretions might have been, he seemed to have been rashly condemned, meanly given up, and cruelly sacrificed to vile considerations.” It is believed that popular fury had been excited against him by various arts, and especially by the suppression of important passages in his official despatches. He delivered a paper to the marshal of the admiralty on the morning of his death, wherein he expressed his conviction, that he should hereafter be regarded as a victim to divert the indignation and resentment of an injured and deluded people from the proper objects, and that his very enemies believed him innocent. 1797. Courtney Melmoth died at Bath, aged 89 years; he translated part of “Cicero’s Works,” and “Pliny’s Epistles,” and wrote “Fitzosborne’s Letters,” and the “Memoirs of a late eminent Advocate;” his father was the author of “The great Importance of a Religious Life.” 1803. Frederick Klopstock, a German writer, author of the “Messiah” and other works, chiefly poetical, died at Hamburgh, aged 80. His funeral was a public one, and conducted with a marked solemnity, denoting affectionate respect for his talents and character.
FLORAL DIRECTORY. Mountain Soldanel. Soldanella Alpina.
Dedicated to St. Maud.
March 15. St. Abraham, Hermit, and his niece, St. Mary, 4th Cent. St. Zachary, Pope, A. D. 752. Chronology. Forty-four years before Christ, Julius CÆsar was assassinated by Brutus and his associates in the senate-house of Rome, in the 56th year of his age. He is said to have conquered three hundred nations, taken eight hundred cities, defeated three hundred millions of men, and slain one hundred millions on the field of battle. He was learned himself, and an encourager of learning and the arts. He wrote the “Commentaries on the wars of Gaul,” a book which bears his name, and which would have been lost in the bay of Alexandria, if he had not swam from his ship with his book in one hand, and his arms in the other. His ruling passion was ambition, yet he was a slave to sensuality; with talents that might have made him the protector of Roman liberty he destroyed it. 1784. Dr. Thomas Franklin, translator of Sophocles, Phalaris, and Lucian, died. He was born about 1720, and wrote two tragedies, the “Earl of Warwick” and “Matilda.”
FLORAL DIRECTORY. Coltsfoot. Tussilago Farfala.
Dedicated to St. Zachery.
Lasting Mercury. Mercurialis perennis.
Dedicated to St. Abraham.
March 16. St. Julian, of Cilicia. St. Finian, surnamed Lobhar, or the Leper. St. Finian. He was descended from Alild, king of Munster, built the abbey of Innis-Fallen in an island on the lake of Loughlane, county of Kerry; another at Ardfinnan, in Tipperary; and a third at Cluin-more Madoc, in Leinster, where he was buried.[29] It is related of St. Finian, that he visited St. Ruadanus, who had a miraculous tree in his cell, dropping a liquor so peculiar, into a vessel from nine o’clock to sun-set, that it sufficed to dine him and all his brotherhood every day. St. Finian’s visit was to persuade St. Ruadanus to live like other people; therefore, when St. Finian came to the tree, he signed it with the sign of the cross, by virtue of which the liquor ceased to flow after nine o’clock. This was in the absence of Ruadanus, who being informed on his return, that St. Finian and others had come to see him, he ordered his servant to prepare the miraculous water dinner as usual; the servant surprised to find the vessel empty, told his master, who bade him to fill it with common water from a fountain, which he had no sooner done, than the water was changed into the liquor that flowed from the tree. St. Ruadanus ordered the man to carry it to St. Finian, who making a cross over the liquor, changed it back to water, and said why is this liquor of a false name given to me? St. Finian’s companions urged him to go and cross the fountain as he had crossed the tree; but Finian answered, it would only grieve Ruadanus, who would go to the next bog, and change the water there into the same liquor. In the end, St. Finian and his companions persuaded St. Ruadanus not to work any more miracles, but to live as others did, whereunto he yielded. Thus St. Finian having out-miracled the miracle of St. Ruadanus, and stopped him from working the same miracle again, departed with his companions.[30] Chronology. 1723. March 16, a royal proclamation was issued for a thanksgiving for our preservation from the plague. [It has been lately proved that the plague is not contagious. Dr. Maclean is understood to have established the fact to the satisfaction of government, and it is in contemplation to repeal the present laws of quarantine.]
FLORAL DIRECTORY. Nodding Daffodil. Narcissus nutans.
Dedicated to St. Julian.
March 17. St. Patrick. St. Joseph, of Arimathea. St. Gertrude, Abbess, A. D. 626. St. Patrick,
Apostle of Ireland. St. Patrick was born towards the end of the fourth century, in Killpatrick, between Dunbriton and Glasgow. At sixteen he was carried off with many of his father’s vassals into slavery, and compelled for six months to keep cattle on the mountains in Ireland, from whence he escaped through the humanity of some sailors. He travelled into Gaul and Italy, and received his apostolical mission to convert the Irish, from pope Celestine, who died in 432. Determined on attempting the conversion of the people, he penetrated to the remotest corners of Ireland, baptized multitudes, ordained clergy to preside over them, instituted monks, gave alms to the poor of the provinces, made presents to the kings, educated children to serve at the altar, held councils, founded monasteries, restored health to the sick, sight to the blind, raised dead persons to life, continued his missions during forty years, and died at Down in Ulster, where he was buried. Such, in brief, is Alban Butler’s account, who assigns the year 464, for a period wherein he lived. Ribadeneira affirms it, as a most famous miracle, and well known to the whole world, that St. Patrick did so free Ireland of all venomous beasts, that none could ever since breed or live there, and that even the very wood has a virtue against poison, “so that it is reported of king’s college, Cambridge, that being built of Irish wood, no spider doth ever come near it.” Jocelin, a Cistercian monk of Furnes in the twelfth century, wrote “The Life and Acts of St. Patrick,” wherein he relates many extraordinary particulars, of which the few that follow are specimens: St. Patrick when a child in winter time brought home some pieces of ice, his nurse told him he had better have brought home wood, whereupon he heaped together the ice, and prayed, and the ice immediately became a bonfire. After this his foster-father died, and to relieve his nurse’s distress, St. Patrick prayed, signed him with the sign of the cross, and so restored him to life. Then by the same sign he freed a cow from an evil spirit; recovered five cows she had wounded; and, by the same means, when his nurse was ill and longed for honey, he “immediately changed water into the best honey.” At another time, when she was commanded to clean out some filthy stables, St. Patrick prayed, and they were cleaned without hands. Then St. Patrick himself was carried into slavery, and sold for a kettle; but the kettle being placed on the fire, the hotter the fire burned, the colder became the kettle; whereupon the seller of St. Patrick returned the kettle, took St. Patrick back, and the vessel was restored to its wonted power of boiling. St. Patrick desiring to eat meat, obtained some pork, and having concealed it for a convenient season, presently he saw a man with eyes before and eyes behind, and asked him why he was so formed; the seer answered, “I am the servant of God; with the eyes in my forehead I see things open to view, with my eyes behind I see a monk hiding flesh meat in a vessel to satisfy his appetite privately.” Then the seer vanished. St. Patrick repented, prayed for pardon, besought for a sign that he had it, was told by an angel to put the pork into water, did as the angel bid him, and the pork “immediately became fishes.” Having journeyed into Britain, he saw a leper whom mariners would not carry in their ship, whereon St. Patrick took a stone altar consecrated by the pope, cast it into the sea, caused the leper to sit on it, and the leper immediately set sail on the stone, kept company with the ship all the voyage, and got into port with her at the same time. St. Patrick, returning to Ireland, on approaching the shore, saw a multitude of devils in the form of a globe surrounding the whole island, when he “raised his sacred right hand, made the sign of the cross, and, unhurt and unterrified, passed he over.” Some fishermen in the county of Leinster, drawing their nets from a river loaded with fish, St. Patrick asked them for some; they refused him; he cursed them, and the river; and from that day the river never produced fish. Once when the chief king of Ireland ordered his subjects to prevent St. Patrick from landing, they set a fierce dog at him, whereupon the dog stiffened like a stone; then a gigantic man brandished his sword at the saint, the man stiffened likewise, but repented, and St. Patrick unstiffened him, and baptized him. An old man, would not believe St. Patrick’s preaching. St. Patrick asked him whether he would be persuaded by a miracle; the old man said he would, then St. Patrick prayed, laid his hand on him, “and immediately the old man became beautiful and young, and flourished again, as in his early youth,” and was so made to believe. Having converted Mochna, a virtuous swineherd, while they were conversing together, a staff from heaven fell between them, which St. Patrick gave to Mochna for a pastoral staff, consecrated him bishop of Edrum, “and the staff is in that church still preserved, and called the flying staff.” St. Patrick’s nephew, St. Lumanus, being desirous of taking a journey by sea when wind and tide were against him, he hoisted the sails, trusted in the merits of St. Patrick, and, “O, miracle till then unheard and unknown! the ship, without any pilot, sailed against wind and stream,” and he made a prosperous voyage. At another time, St. Patrick seeing a hundred men unable to stir a large stone, he, alone, raised it up, and placed it where it was wanted. He was accustomed to stop and erect a cross at the head-stone of every christian who was buried outside of a burial-place; one day, coming to the graves of two men newly buried, and observing that one of the graves only had a cross over it, he stopped his chariot, and speaking to the dead man below, asked him what religion he had been, the dead man answered a pagan, St. Patrick inquired why then a cross was put over him, the dead pagan replied, he who is buried near me was a christian, and one of your faith coming hither placed the cross at my head; the saint stepped out of his chariot, rectified the mistake, and went his way. One Foylge, an idolator, strangled the driver of St. Patrick’s chariot, in his seat, wherefore the saint cast his “holy curse” at Foylge, who pierced thereby, fell dead into hell; but the devil entering the dead body, walked about in it, and seemed as if he were Foylge himself, till one day St. Patrick called at the dead man’s house, and asking the family where Foylge was, they answered he was at home, when the saint told them of Foylge’s death, and that Satan “had entered into his corpse and occupied it as his own proper vessel,” then St. Patrick gave notice to the devil to leave his lodging in Foylge’s body, which he did immediately, and Foylge was buried. Preaching on a journey to 14,000 men, “he first fed them all with spiritual food,” then commanding a cow to be killed, with two stags, and a couple of boars, the people ate abundantly, the remnants were gathered up; and “thus with the flesh of five animals, did St. Patrick plenteously feed 14,000 men.” Once when he was preaching, by way of a strong argument, he raised to life nineteen dead men, one of whom had been buried for ten years. After that, St. Patrick passing over a river one of his teeth dropped into the water, and his disciples could not find it till night, when the tooth in the river shone as a radiant star, and being so discovered was brought to St. Patrick, who on that spot built a church, and deposited his tooth beneath the altar. Desiring to pass an impassable river, and no boat being at hand, St. Patrick prayed, and dividing the river, made himself and followers a free passage, then “he blessed the river, and being so blessed, it abounded in fishes above all others.” St. Mel being denounced unjustly to St. Patrick, and preferring to prove his innocence by a miracle rather than by an oath, he ploughed up the earth on a certain hill, and took by the ploughshare many and large fishes out of the dry land; thereupon St. Patrick absolved him, but lest St. Mel should continue to work miracles presumptuously, “he bade him that he should thenceforth plough on the land, and fish in the water.” St. Patrick had a goat, a thief stole it, and ate it, and when accused, denied it; but the goat bleating in the stomach of the thief, proclaimed the merit of St. Patrick; and, to increase the miracle, by the sentence of the saint, all the posterity of the man were marked with the beard of a goat. St. Patrick having labored to convert a tyrant, who laughed him to scorn, he immediately converted the tyrant, against his will, into a fox; which fox went off with a hard run, and could never be found. Another time being benighted in the open air, violent rain fell around St. Patrick and his companions, but did not wet them a drop. On the same night, the driver of his chariot could not for the darkness find the horses to re-yoke them, on which St. Patrick, drawing his right hand from his sleeve, and lifting up his fingers, they “shone even as sun-beams, and wonderfully illumining the whole country, turned darkness into light, and night into day—then by the aid of the radiant miracle, the chariot-driver found his steed.” After the death of St. Patrick, there was no night for twelve days. These are some of the miracles attributed to St. Patrick by Jocelin, whose life of him published in “Dublin, Printed for the Hibernia Press Company, By James Blyth,” is sold in London by Messrs. Keating and Brown, Catholic Printers and Publishers, No. 38, Duke-street, Grosvenor-square, in one volume 12mo. containing 264 pages, price 2s. 6d. in boards.
To what extent Catholics believe such miracles, as have been just related is unknown to a Protestant; but the publication of Jocelin’s works by catholic booksellers in a cheap form, seems to signify that it it held in repute by Catholics in a humble rank of life. To what extent the catholic clergy have instructed this class of their flocks, or rather to what extent they design to instruct them, is also unknown to a Protestant; but should the higher classes of catholics enjoy the civil rights, which the most wise and enlightened of their Protestant fellow-subjects deplore they do not possess, and most anxiously desire they should possess, it is not too much to hope that it will become the anxious wish, as it is the positive duty of the catholic clergy to inform the ignorant of their community. An union between the church of England, or any other protestant church, and the church of Rome, never can take place; but protestant churchmen, and Protestants of all denominations, can and will unite with Catholics, if Catholics can and will unite with them, to enlighten the Egyptian darkness, which ensures the mind worse than Egyptian bondage. The education of helpless infancy, and the fixation of just principles in youth, form the best security against criminal manhood. In this, surely, both Protestants and Catholics will concur, and their earnest cooperation to obtain this security will be a firm pledge that each desires the welfare of each. The marked separation of churches and doctrines cannot much longer separate man from man. In the bigotted and selfish interests that dam the social affections, there are incurable and daily widening breaches: the issues alternate and vary, but the first high tide of mutual kindness will burst the restrictions, and sweep them away for ever. St. Patrick’s Day. This being the anniversary of the day whereon St. Patrick died, it is commemorated as a high festival in the catholic church; and it is celebrated to his honour in that country, with every demonstration of affection for his memory as the apostle and patron saint of Ireland, that a warm-hearted, enthusiastic, joyous people, can possibly express. An eye-witness represents to the editor of the Every-Day Book that St. Patrick’s day in Dublin is a scene of festivity and mirth unequalled by any thing observable in this country. From the highest to the lowest, all hearts seem inspired by the saint’s beneficence. At day-break flags fly on the steeples, and the bells ring out incessant peals till midnight. The rich bestow their benevolence on the poor, and the poor bestow their blessings on the rich, and on each other, and on the blessed St. Patrick. The “green immortal” shamrock is in every hat. Sports of manly exercise exhibit the capabilities of the celebrated “shillelah,” and before night many a head gives token of the application of its wonderful powers, by a muscular hand. Priestly care soothes querulousness; laughter drowns casualty; innumerable bright-eyed, rosy-cheeked, jaunty lasses dance with their mirth-loving lads; old women run about with children in the hoods of their cloaks, to publicly share care-drowning cups of sweet consolation with each other; and by the voice of wit, humour, and frolic, this miraculous day is prolonged till after the morning dawn. A popular song on this festal occasion contains these verses: Saint Patrick’s, the holy and tutelar man;
His beard down his bosom like Aaron’s ran:
Some from Scotland, from Wales, will declare that he came,
But I care not from whence now he’s risen to fame:—
The pride of the world and his enemies scorning,
I will drink to St. Patrick, to-day, in the morning!
He’s a desperate big, little Erin go brah;
He will pardon our follies and promise us joy.
By the mass, by the Pope, by St. Patrick, so long
As I live, I will give him a beautiful song!
No saint is so good, Ireland’s country adorning;
Then hail to St. Patrick, to-day, in the morning!
In London St. Patrick’s day is observed at court as a high festival, and the nobility crowd to pay their compliments in honour of Ireland’s tutelar saint. For many years it has been selected as an occasion for soliciting and obtaining aid to a great national object—the promotion of education. It is the anniversary of the “Benevolent Society of St. Patrick,” for clothing and educating children of Irish parents who need the assistance, by voluntary contribution. The festival is attended by Irishmen of different political parties and religious persuasions, and many of the highest rank. On this anniversary, in 1825, the marquess of Londonderry was in the chair, with the duke of Leinster on his right, and the marquess of Lansdown at his left hand: several of the king’s ministers and nobility were present. The report stated, that 400 children were educated in the school, the funds admitted of only 240 being clothed, the rest were supplied with shirts, shoes, and stockings; and the committee earnestly invited inspection of the schools from nine till two every day, except on the sabbath and Monday. A donation to the charity, from his majesty of 100 guineas, was followed by others, and by hopes that absent Irishmen and Englishmen who could, would cheerfully contribute towards an institution which on its merits required general support. Speeches from the chairman and noble guests, the chancellor of the exchequer, Mr. O’Connell, Mr. Huskisson, and other distinguished characters, breathed sentiments of universal good will, and must have inspired every individual to kindness, and desire of extending, and cementing, the conciliation so happily commenced between the people of both countries. It is related that during the dinner, the party at the head table were much amused by a bottle of genuine (illegal) poteen, neat as imported from the emerald isle, being handed to the chancellor of the exchequer, who, forgetting the good of the revenue in the memory of St. Patrick, put a portion of the naughty liqueur in his glass, and drank it with becoming devotion. In the forenoon of the same day, the festival was celebrated at the Roman catholic chapel in Sutton-street, Soho, with an unusual degree of splendour. The archbishop of Armagh in his mitre and pontifical robes, officiated as high-priest, assisted by the two English catholic bishops, Poynter and Bramston, and one of the Irish bishops, and several of the minor clergy. A selection of music, chiefly from Haydn’s masses, was powerfully performed by a very numerous choir, accompanied by a full band; and after a sermon by Dr. Poynter, a collection was made, to the amount of £65., to assist the chapel and the schools attached to it. Order of St. Patrick. In February, 1783, letters patent created a brotherhood denominated “Knights of the illustrious order of St. Patrick,” to consist of the sovereign for the time being, as sovereign of the order; and fifteen knights companions, the “lieutenant-general and general governor of Ireland, or the lord deputy or deputies, or lord’s justices, or other chief governor or governors” for the time being, officiating as deputy grand masters. The statutes of the order of St. Patrick direct the badge to be of gold, surmounted with a wreath of shamrock or trefoil, surrounding a circle of gold, bearing the motto of the order in gold letters, Quis separabit? with the date MDCCLXXXIII, wherein the order was founded, and encircling the cross of St. Patrick gules, surmounted with a trefoil vert, each leaf charged with an imperial crown or, upon a field argent; the badge, encircled with rays in form of a star of silver of eight points, four greater and four lesser, worn on the left side of the outer garment. The Shamrock. The shamrock is the trefoil. The Druids used it to cure diseases. The Irish use it as a national cognizance. It is said that when St. Patrick landed near Wicklow to convert the Irish in 433, the pagan inhabitants were ready to stone him; he requested to be heard, and endeavoured to explain God to them as the Trinity in Unity, but they could not understand him, till plucking a trefoil from the ground, he said, “Is it not as possible for the Father, Son, and Holy Ghost, as for these leaves, to grow upon a single stalk,” then the Irish were immediately convinced.[31] St. Patrick. The Welch claim St. Patrick. Mr. Owen in his “Cambrian Biography” affirms, he was born at Aberllychwr in Pembrokeshire, South Wales, where there is a church dedicated to him. They call him Padrig, the son of Mawrn or Maenwyn, of the laird of Gwyr. Mr. Owen cites from the genealogy of the British saints, that, “It was the glory of the emperor Theodosius, in conjunction with Cystonnin Llydaw, surnamed the blessed, to have first founded the college of Illtyd, which was regulated by Balerus, a man from Rome; and Padrig, son of Mawrn, was the principal of it, before he was carried away a captive by the Irishman.” In corroboration, Mr. Owen says, it is recorded in the history of Wales, “that the Irish were enabled to settle themselves along nearly the whole extent of its coast, in the beginning of the fifth century, and continued there until nearly the middle of the same era; when they were expelled from the north by the natives, assisted by the sons of Cunedda, and from the south with the aid of Urien.” Thus Wales contends for the honour of the birth-place of Patrick with Scotland, while Ireland has the honour of the saint himself. A London Bull. The “AthenÆum” affirms the following to be a literal transcript of a letter sent to a gentleman, who had recommended a patient to that excellent institution called the London Electrical Dispensary:— “To Mr. G—— “No. 5081. “Sir, “Having by your recommendation been received a patient at the London Electrical Dispensary, and being discharged this day dead, I beg leave to return my humble and hearty thanks for the same. “March 7, 1810.” Except the No., date, and the word dead, which are written, all the rest of the letter is printed.
FLORAL DIRECTORY. Sweet Violet. Viola odorata.
Dedicated to St. Gertrude.
Shamrock. Trifolium repens.
Dedicated to St. Patrick.
March 18. St. Alexander, Bp. of Jerusalem, A. D. 251. St. Cyril, Abp. of Jerusalem, A. D. 386. St. Edward, King, A. D. 979. St. Anselm, Bp. of Lucca, A. D. 1086. St. Fridian, Erigdian, or Frigdian, Bp. of Lucca, A. D. 578. St. Edward. This is the English king who was stabbed in the back with a dagger, by order of his stepmother, Elfrida, while drinking on horseback at the gate of Corfe castle, in the isle of Purbeck. He spurred his horse, which plunged him into a deep marsh, and there he died of his wounds, in 979. Butler says his body was discovered by a pillar of light, and buried in Wareham church, and worked miracles. His name is in the church of England calendar. It is an historical fact, that the wretched contriver of king Edward’s murder passed the remainder of her days in dismal horror; and her nights brought no repose from the afflictions of her conscience. She obtained a kind of armour formed of crucifixes, wherein she encased herself, performed penances, built monasteries, and died universally execrated by the indignant people. The treachery of the crime occasioned a general distrust, no one would drink without security from him, who sat beside him, that he was safe while the bowl was at his lips; and hence is said to have originated the customary expression at table of “I pledge you,” when one person invites another to drink first. Chronology. 1745. Sir Robert Walpole, earl of Orford, died, aged 71.
FLORAL DIRECTORY. Great Leopard Bane. Doronicum Pardalionetes.
Dedicated to St. Cyril.
March 19. St. Joseph. St. Alemund, 819. St. Joseph. The church of Rome has canonized Joseph the spouse of the Virgin Mary, and honours him with offices and worship of various forms. Chronology. 720, B. C. the first eclipse of the moon on record happened on this day. 1355. Pressing for seamen to man the navy commenced. 1668. Sir John Denham, poet, died in London; he was born in Dublin, 1615. 1719. A surprising meteor was seen about eight o’clock in the evening, from all parts of England, Scotland, and Ireland. To an observer in St. Paul’s churchyard, it appeared a ball of fire as large as the moon, of a pale bluish light, and with little motion, till in a moment it assumed the shape of a common meteor with a stream of light, double the diameter of its first appearance, emitting a splendour by which the smallest print might have been read. Its duration was not above half a minute, and its greatest light about the tenth part of a minute. At Exeter its light exceeded that of the sun at noonday, and there it seemed to break like a skyrocket, into sparks of red fire, which reflected that colour on the houses, and shortly after a report, loud as cannon, shook the windows, succeeded at the interval of a minute by about thirty others; “they sounded just as the tower guns did in Mincing-lane, but shook the houses and windows much more.” Mr. Whiston calculated the greatest height of this extraordinary meteor to have been forty-three or fifty-one statute miles: it gradually descended lower till it came to Devonshire, where it was about thirty-nine miles high, and broke over the sea, near the coast of Brittany; its altitude then being about thirty miles.[32]
FLORAL DIRECTORY. Yellow Star of Bethlehem. Ormithogalum luteum.
Dedicated to St. Joseph.
March 20. St. Cuthbert, Bp. of Lindisfarne, A. D. 687. St. Wulfran, Abp. of Sens, A. D. 720. St. Cuthbert. Of this saint there will be mention hereafter. Chronology. 1727. Sir Isaac Newton died; he was born December 25th, 1642. 1751. Frederick, prince of Wales, father of king George III. died aged 44. 1793. Died William Murray, earl of Mansfield. He was born on the 2d of March, 1705, and during thirty years, and until his death, presided as lord chief justice of the court of King’s Bench. He was eminent as a lawyer, and dignified as a judge. It is said that he altered the common law of England, by ingrafting upon it the civil law in his decisions. As an elegant scholar, of highly cultivated and vigorous intellect, he shone in the constellation of great men, which arose in the reign of queen Anne. In eloquence and beauty of diction, he outrivalled his predecessors, and has not been excelled by any successor in the high office he filled. 1811. Napoleon, son of the late emperor of France, by the empress Maria Louisa, was born, and received the title of king of Rome. On the 20th of March, the sun enters the constellation ? Aries, or the Ram, which is the first zodiacal sign; and this day is the first day of Spring. By an accident, the remarks relating to Spring were inserted under March 6, instead of this day: and as the error is thus particularly noticed, in order as far as possible to rectify it, the reader will please to consider all that has been said on the sixth of March as applicable to the twentieth alone. The editor, while acknowledging, and craving pardon for a vexatious and unpurposed misrepresentation, will endeavour to set a watch upon himself in future, to guard against a similar accident. Aries, or the ram, as a zodiacal sign, is said to have been derived by the Greeks from the golden fleece brought from Colchis by Jason, about 1263 years before Christ; but as it is a hieroglyphic on Egyptian monuments, it is of higher antiquity, and symbolizes that season when sheep yean their lambs. The people of Thebes slew a ram in honour of Jupiter Ammon, who personifies the sun in Aries, and is represented by ancient sculpture and coins with the horns of a ram on his head. The Hebrews at this season sacrifice a lamb, to commemorate their deliverance from Egypt. Aries, or the ram, was the ensign of Gad, one of their leaders. Aries. VERNAL EQUINOX. The remarks on the Vernal Equinox, immediately following, are communicated by a respected scientific friend to the editor. This is a day of great consequence in the year, and one that must excite many associations in the mind of the astronomer, and of every one who entertains a due reverence for our sacred records. The sun on this day passes the imaginary line in the heavens, called the equator, or equinoctial; it being the middle circle equally distant in every part from the north or the south poles. The line is passed to an observer on Greenwich hill, at ten minutes past nine in the morning; and, consequently, when it is on the meridian, or its highest point at noon, it will appear to every observer in the united kingdom at some distance from the equator. It is commonly said, that at this time the day is equal to the night all the world over; but this is a vulgar error. The day is not equal to the night in this country; that is, the sun appears for more than twelve hours above the horizon, and, consequently, a less time than twelve hours elapses before it shines again to us in the morning. Besides, the fallacy of this common saying is perceived at once by any one who considers, that the inhabitant of the north pole, if there is any inhabitant there, has already seen for some days the sun above his horizon, and it will not set to him for above six months. The day then is not equal to the night, either in the united kingdom, or at the north pole. We will leave to the astronomer to determine at what part of the earth this circumstance really takes place; in the investigation of the problem he may encounter some difficulties, of which at present he is probably not aware. The sun crosses the equinoctial line at ten minutes past nine; it was therefore at its rising south of that line, and at its setting it will be north of that line. The line it marks out in the heavens is an arc of a spiral; but had it risen and set in the equinoctial line, the arc would have been circular. To leave, however, the circumstances peculiarly relative to astronomy, let us consider this day in another point of view. The sun and the moon are the regulators of days, and months, and years, and times, and seasons. Every nation in the world pays some regard to their motions; and in this country they are the subjects of legislative enactments—enactments which have been laughed at by our makers of almanacs; disregarded by the church, though sanctioned in its rubrics; and set at naught by courts of justice, whose openings at certain periods depend on prescribed appearances in the heavens. Of this, hereafter, sufficient proof will be given; and, in thus noticing the errors of past times, there is a chance, that a statute of importance, certainly, as it has been thought worthy of legislation, should not be hereafter violated without the interposition of the legislature. Our ancestors began their year about this time, and not without reason; for they had for it the sanction of a divine command. To the Israelites it was commanded, that this should be the beginning of their sacred year, on which the great festivals prescribed by their law should depend. Their civil year begins in September, and they continue to observe the command, having an almanac founded on the complicated motions of the sun and moon, whose calculations are of a very subtle nature, and whose accuracy far exceeds that of the polished nations of Europe. That the year should begin either at the vernal or the spring equinox, or at the autumnal equinox, good reasons may be given; but for our taking the first of January for the commencement of the year, nothing more can be said, than the old theme, Sic volo, sic jubeo, stet pro ratione voluntas.
—Such is my will, the sun and moon may move as they please. Except for the refraction of the atmosphere, the inhabitants of the equator would have at all times twelve hours’ day and twelve hours’ night; the sun being north or south of this circle not causing any difference, for the equator and ecliptic being both great circles of the sphere, the two points of intersection must be in the same diameter. By the almanac it will be found, that there are nearly eight days more in the interval between the vernal and the autumnal equinox, than between the latter and the return of the vernal equinox. As, therefore, from the vernal to the autumnal equinox, the sun is on the northern side of the equator, our summer occurring during this period, gives us an advantage of nearly eight days, in this respect, over the southern hemisphere. This difference arises from the oval or elliptical form of the earth’s orbit. The earth, therefore, being at different distances from the sun during the year, it is found to move with different velocities; moving slowest when furthest from the sun, and quickest when nearest to that luminary. It happens to be at its greatest distance just after our Midsummer, and moving consequently slower during our spring and summer months; our summer is about eight days longer than that of the southern hemisphere, our winter eight days shorter than theirs.
The annexed diagram will exhibit the equinoctial condition of the earth; the sun’s rays at their noon falling vertically to the inhabitants of the equator. equinox Care Sunday. Care Sunday; care away,
Palm Sunday, and Easter day.
Care Sunday is the fifth Sunday from Shrove Tuesday, consequently it is the next Sunday before Palm Sunday, and the second Sunday before Easter. Why it is denominated Care Sunday is very uncertain. It is also called Carle Sunday, and in some parts Carling Sunday. A native of Newcastle-upon-Tyne[33] observes, that in that town, and many other places in the north of England, peas after having been steeped a night in water, are fried with batter, given away, eaten at a kind of entertainment on Carle Sunday, and are called Carlings, “probably as we call the presents at fairs, fairings.” To this he attaches a query, whether Carlen may not be formed from the old plural termination in en, as hosen, &c. The only attempt at a derivation of the word Care, is, that “the Friday on which Christ was crucified, is called in German both Gute Freytag and Carr Freytag;” and that the word karr signified a satisfaction for a fine, or penalty.[34] The inference is corroborated, by the church of Rome anciently using rites on this day peculiar to Good Friday, whence it was also called Passion Sunday. It is noted in an old calendar, that on this day “a dole is made of soft beans,” which was also “a rite in the funeral ceremonies of heathen Rome.” This “dole” of soft beans on Care Sunday, accounts for the present custom of eating fried peas on the same day. No doubt the beans were a very seasonable alms to help out the poor man’s lent stock of provision. “In Northumberland the day is called Carling Sunday. The yeomanry in general steep peas, and afterwards parch them, and eat them on the afternoon of that day, calling them carlings. This is said by an old author, to have taken its rise from the disciples plucking the ears of corn, and rubbing them in their hands.”[35] Hence it is clear, that the custom of eating peas or beans upon this day, is only a continuation of the unrecollected “dole” of the Romish church. It is possible, however, that there may have been no connection between the heathen funeral rite of giving beans, and the church donation, if the latter was given in mere charity; for there was little else to bestow at such a time of the year, when dried pulse, variously cooked, must have been almost the only winter meal with the labourer, and a frequent one with his employer. The couplet at the head of this article Mr. Nichols says he heard in Nottinghamshire. There is another, Tid, Mid, Misera,
Carling, Palm, Paste Egg day.
The first line is supposed to have been formed from the beginning of Psalms, &c. viz. Te deum—Mi deus—Miserere mei.[36] But how is it that Care Sunday is also called Carl Sunday and Carling Sunday; and that the peas, or beans, of the day are called carlings? Carle, which now means a churl, or rude boorish fellow, was anciently the term for a working countryman or labourer; and it is only altered in the spelling, without the slightest deviation in sense, from the old Saxon word ceorl, the name for a husbandman. The older denomination of the day, then, may not have been Care but Carl Sunday, from the benefactions to the carles or carlen. These are still the northern names for the day; and the dialect in that part of the kingdom is nearer to Saxon etymology. But whether the day were called Carle or Care Sunday it is now little known, and little more can be said about it, without the reader feeling inclined to say or sing,
FLORAL DIRECTORY. Dog’s Violet. Viola Canina.
Dedicated to St. Wulfran.
March 21. St. Benedict, or Bennet, Abbot, A. D. 543. St. Serapion, called the Sindonite, A. D. 388. St. Serapion, Abbot. St. Serapion, Bishop, 4th Age. St. Enna, or Endeus, Abbot, 6th Cent. St. Benedict, or Bennet,
Founder of the order of St. Benedict. The accounts of distinguished persons of the Romish church written by its ecclesiastics are exceedingly curious. The rev. Alban Butler states of St. Benedict, that he was born in Umbria about 480, sent to school at Rome, and afterwards being determined to leave the world, “therefore left the city privately, and made the best of his way to the deserts.” Here he remained secreted at a place called Sublacum, till a “certain pious priest,” whilst preparing a dinner on Easter-day, heard a voice say to him, “you are preparing for yourself a banquet whilst my servant Benedict at Sublacum is distressed with hunger.” Then the priest found out Benedict, and invited him to eat, “saying it was Easter-day, on which it was not reasonable to fast.” Bennet answered, he did not know it; and Alban Butler says, “nor is it to be wondered at that he should not understand the Lunar cycle, which at that time was known by very few.” Soon after, some shepherds found him near his cave, and “took him for a wild beast; for he was clad with the skins of beasts, and they imagined no human creature could live among those rocks.” From that time he began to be known and visited, and the devil came to him “in the shape of a little blackbird.” After this, Benedict rolled himself in briars and nettles, till he was covered with blood; and his fame spreading still more abroad, several forsook the world to live with him; and he became an abbot, and built twelve monasteries. In one of these, a monk becoming slothful, St. Benedict said, “I will go and correct him myself;” and Butler, says, “such indeed was the danger and enormity of this fault, as to require the most speedy and effectual remedy;” wherefore St. Benedict coming to the lazy monk “at the end of the divine office, saw a little black boy leading him by the sleeve out of the church,” and applied the “speedy and effectual remedy” to the monk’s shoulders, in the shape of a cudgel; and so “the sinner was freed from the temptation” of the little black boy, who was the devil. Then by Benedict’s prayers a fountain sprung up; and a monk cleaving wood with a hedging bill, and the iron falling into the water, by holding the wooden handle in the water, the iron miraculously swam up to it of its own accord. Such growing fame brought to Benedict “many who came clad in purple with gold and precious stones.” “He seemed,” says Alban Butler, “indued with an extraordinary power, commanding all nature, and foreseeing future events; he baffled the various artifices of the devil, with the sign of the cross; rendered the heaviest stone light; by a short prayer raised to life a novice who had been crushed by the fall of a wall;” and after other wonders died, about the year 543, aged 63.[37] Pope St. Gregory, of whom some account is given on his festival, (see March 12,) wrote the life and miracles of St. Benedict.[38] This work of many chapters relates how Benedict dispossessed a certain clerk of the devil; how he miraculously discovered the hiding of a flagon of wine; how in a scarcity two hundred bushels of meal were miraculously brought to his monastery; how a boy marvellously cast out of his grave, was miraculously kept in it by St. Benedict putting the host on his body; how a glass bottle cast down on the stones was not broken; how an empty tun was filled with oil by his prayers; how he gave another monk a slap in the face and drove the devil out of him; how he saw the soul of his sister in form of a dove; how he foretold his own death; how he performed miracles too many to be here related; all which, however, may be seen in the said life of St. Benedict, by the said pope St. Gregory, who it will be remembered is called by way of distinction St. Gregory the Great. St. Benedict founded the order of monks under his name. A reader who desires to be acquainted with its rules may consult Mr. Fosbroke’s “British Monachism,” who remarks, that monkery is an institution founded upon the first principles of religious virtue, wrongly understood and wrongly directed. He then proceeds to remark, that, “If man be endowed with various qualities, in order to be severely punished for using them, God is made the tempter of vice, and his works foolish. If voluntary confinement, vegetable eating, perpetual praying, wearing coarse clothing, and mere automatical action through respiration, be the standard of excellence, then the best man is only a barrel organ set to psalm-tunes.” Chronology. 1556. Thomas Cranmer, archbishop of Canterbury, was burnt for heresy at Oxford, between Baliol college and St. Mary’s church. A correspondent, Lector, communicates that there is against the south wall of Camberwell church, an inscription commemorative of “Bartholomew Scott, esq. justice of peace in the county of Surrey,” in which he is said to have married “Margaret, the widow of the right reverend prelate and martyr, Thomas Cranmer, archbishop of Canterburie.” Strype, (Life, p. 418. b. iii. ch. xxviii.) says, that the name of Cranmer’s last wife was Ann; and that she survived him, was living towards the latter end of archbishop Parker’s time, and “for her subsistence enjoyed an abbey in Nottinghamshire.” He does not seem very sanguine on this head, but gives the passage on authority of “a very angry book, writ against the execution of justice in England by cardinall Allen.” Fox, in his “Actes and Monumentes,” says, that Cranmer’s wife was “a Dutchewoman, kynne to the wyfe of Osiander;” and that Cranmer having “sold hys plate, and payed all his debts, so that no man could ask him a grote,” left his wife and children unprovided. The marriage of “Bartholomew Scott, esq.” with Cranmer’s widow, was certainly an act of noble disinterestedness. He is celebrated for his never-dying virtues, and described as a “valiant, wise, and religious gentleman,” of “right worshipful and ancient familie.”
FLORAL DIRECTORY. Bulbous Fumitory. Fumaria bulbosa.
Dedicated to St. Bennet.
March 22. St. Basil of Ancyra, A. D. 362. St. Paul, Bp. St. Lea, A. D. 384. St. Deogratias, Bp. of Carthage, A. D. 457. St. Catharine of Sweden, Abbess, A. D. 1381. Chronology. 1687. John Baptist Lulli, the celebrated musician, died, aged 54. He was born at Florence, in 1634, and from being page to madame Montpensier, niece to Louis XIV. became superintendent of music to that monarch. The Plague in London. In March, 1665, London abounded in wealth and grandeur, in comparison with its state in former ages. Goldsmiths’ shops shone with plate all along the south-side of the street called Cheapside, then named Goldsmiths’-row. The Strand then united London and Westminster by a range of palaces, inhabited by the nobility, with gardens in the rear reaching to the Thames, from whence through water-gates they descended by stairs to take water. Each of these mansions was named after its owner or occupier; as Essex, Arundel, Norfolk, Salisbury, Worcester, Exeter, Hungerford, Howard, York, and Northumberland. They were built at equal distances from each other, in the grandest style of antique architecture. Such was London in March 1665, when it was visited by the plague, which raged with such unabating fatality, that three, four, and five thousand of the inhabitants died weekly. Deaths increased so fast that the usual mode of interment could no longer be observed; large pits were dug at Hollywell-mount, and in other suburbs of the city, to which the dead were carried in carts, collected by the ring of a bell, and the doleful cry of “Bring out your dead.” The bodies were brought out of the houses, and placed in the carts with no other covering than rugs or sheets tied round them, and were thrown into the pits in promiscuous heaps. Trade was at a stand, the shops were shut up, every day had the appearance of a sabbath; grass grew on the Royal Exchange, and most of the public streets; and Whitechapel might be mistaken for green fields. THE SEASON. Dr. Forster observes, in his “Perennial Calendar,” that about this time spiders begin to appear in the gardens, for in winter, they are only seen in houses; and that the species which inhabits our dwellings, is quite distinct from the garden spider. These are a very interesting tribe of insects, in spite of their ugly appearance, and the general dislike which most persons, especially females, attach to them, in common with earwigs and other unsightly insects. Naturalists have found out this curious propensity in spiders, that they seem remarkably fond of music, and have been known to descend from the ceiling during concerts, and to retire when the strain was finished; of which the following old verses, from the “Anthologia Borealis et Australis,” remind us:— To a Spider which inhabited a Cell. In this wild, groping, dark, and drearie cove,
Of wife, of children, and of health bereft,
I hailed thee, friendly spider, who hadst wove
Thy mazy net on yonder mouldering raft:
Would that the cleanlie housemaid’s foot had left
Thee tarrying here, nor took thy life away;
For thou, from out this seare old ceiling’s cleft,
Came down each morn to hede my plaintive lay;
Joying like me to heare sweete musick play,
Wherewith I’d fein beguile the dull dark lingering day.
FLORAL DIRECTORY. Pilewort. Ficaria verna.
Dedicated to St. Catharine of Sweden.
March 23. St. Alphonsus Turibius, Abp. of Lima, A. D. 1606. Sts. Victorian, &c. A. D. 484. St. Edelwald, A. D. 699. St. Edelwald. This was an English benedictine monk of Rippon, who became a hermit, and was buried by St. Cuthbert in St. Peter’s church, at Lindisfarne. Chronology. 1801. Paul, emperor of Russia, was strangled at St. Petersburg.
FLORAL DIRECTORY. Peerless Daffodil. Narcissus incomparabilis.
Dedicated to St. Alphonsus.
March 24. Cambridge Term ends. St. IrenÆus, Bp. of Sirmium, A. D. 304. St. Simon, an Infant Martyr. St. William of Norwich. St. Simon, an Infant. The Jews are said to have murdered this infant in 1472. After having deliberated at their synagogue in the holy week, on the preparations for their passover, they came to the resolution of crucifying a child on Good Friday, and having stolen Simon, they made him the victim, and sung around his body while elevated. Whenever an act of cruelty was to be perpetrated on the Jews, fables like these were forged, and the brutal passions of the mob let loose upon the life and wealth of fugitive Israelites. St. William of Norwich, A. D. 1137, Was another of these pretended martyrs to Jewish hatred. Weever states, that “the Jews in the principal cities of the kingdom, did use sometimes to steal away, and crucify some neighbour’s male child,” as if it were a common practice. Since protestantism, no such barbarities have been imputed to the Jews. Chronology. 1580. The first bombs were thrown upon the town of Wachtendonck in Guelderland. The invention is commonly attributed to Galen, bishop of Munster. 1726. Daniel Whitby, the learned commentator on the New Testament, died. He was born at Rushden, Northamptonshire, in 1638, and was eminent for ability and honesty throughout his life.
FLORAL DIRECTORY. Golden Saxifrage. Chrysosplenum oppositifolium.
Dedicated to St. IrenÆus.
March 25. Lady Day. Holiday at the Public Offices, except the Excise, Stamp, and Custom. The Annunciation of the Blessed Virgin Mary. St. Cammin, Abbot, A. D. 653. Lady Day. The Roman Catholic festival of the Annunciation is commonly called in England LADY DAY, an abridgement of the old term Our Lady’s Day, or the Day of our blessed Lady. This is a “gaudy day” in the Romish church. Deeming the mother of Christ an intercessor and mediatrix, it offers innumerable honours and devotions to her. Hail Mary! resounds in the masses to her praise; and the worshippers of her shrines and resemblances, are excited to a fervour of devotion which would astonish, if it were not known that sculpture, painting, poetry, vocal and instrumental music, have been added to revive the recollection of monkish fables, and early impressions in her behalf. In the Golden Legend, a book formerly read instead of the New Testament, but now, in degree, supplanted by Butler’s more voluminous and almost equally miraculous “Lives of the Saints,” there is a story in honour of the virgin, concerning a noble and ignorant knight, who, to amend his life, entered an abbey, but was so incapable of learning, that he could say nothing but Ave Maria, which words he continually repeated wherever he was. When this knight died he was buried in the church-yard of the abbey, and there afterwards grew out of his grave a fair fleur de lis, and in every flower grew, in letters of gold, the words Ave Maria; and at the miracle, the brethren marvelled, and opened the sepulchre, and found the root of the fleur de lis came out of the mouth of the said knight; and then they understood that he was to be honoured for his great devotion to the virgin, by using the words Ave Maria. There is another story in the “Golden Legend” of “another knyght.” “He had a fayre place bisyde the hye waye where moche people passed, whome he robbed,” and so he did all his life; yet he had “a good custom” of saluting the virgin every day, by saying Ave Maria, and so he went on committing highway robberies, and saluting the virgin day by day, till his people having put “a holy man” in bodily fear and robbed him, the said “holy man” desired to be brought before their master, the knight, and seeing him, required him to summon all his attendants, which the knight did; but the “holy man” objected that one of them was not present. Then the knight perceived that his chamberlain was not there, and called for him; and when the holy man saw the chamberlain, he conjured him to declare who he was, and the chamberlain being so enforced answered, “I am no man, but am a devil in the form of a man;” and he acknowledged that he had abided with the knight fourteen years, and watched him night and day, hoping the knight might leave off saying the salutation Ave Maria, that so he might strangle him, “and brynge him to hell,” because of his evil life; but, because there passed no day without the knight saying Ave Maria, the devil could not have him for all his long waiting. Then the knight fell down at the feet of the holy man, and demanded pardon of his sins, and the “holy man” commanded the devil to depart; wherefore says the “Golden Legend,” “let us pray to the gloryous virgyn Mary, that she kepe us from the devyll.” The festival of the annunciation is kept at Rome by sumptuous shows. The author of “Rome in the nineteenth Century” relates the pope’s proceedings on the occasion: “We drove through streets lined with expecting crowds, and windows hung with crimson and yellow silk draperies, and occupied by females in their most gorgeous attire, till we made a stop near the church before which the pope’s horse-guards, in their splendid full-dress uniforms, were stationed to keep the ground; all of whom, both officers and men, wore in their caps a sprig of myrtle, as a sign of rejoicing. After waiting a short time, the procession appeared, headed by another detachment of the guards, mounted on prancing black chargers, who rode forward to clear the way, accompanied by such a flourish of trumpets and kettle-drums, that it looked at first like any thing but a peaceable or religious proceeding. This martial array was followed by a bareheaded priest, on a white mule, bearing the host in a gold cup, at the sight of which every body fell upon their knees. The pope used formerly to ride upon the white mule himself, and all the cardinals used to follow him in their magnificent robes of state, mounted either on mules or horses; and as the Eminentissimi are, for the most part, not very eminent horsemen, they were generally fastened on, lest they should tumble off. This cavalcade must have been a very entertaining sight. Pius VI., who was a very handsome man, kept up this custom, but the (then) present pope (Pius VII.) is far too infirm for such an enterprise; so he followed the man on the white mule, in a state coach; at the very sight of which, we seemed to have made a jump back of two hundred years at least. It was a huge machine, composed almost entirely of plate-glass, fixed in a ponderous carved and gilt frame, through which was distinctly visible the person of the venerable old pope, dressed in robes of white and silver, and incessantly giving his benediction to the people, by a twirl of three fingers; which are typical of the Father, the Son, and the Holy Ghost; the last being represented by the little finger. On the gilded back of this vehicle, the only part that was not made of glass, was a picture of the pope in his chair of state, and the virgin Mary at his feet. This extraordinary machine was drawn by six black horses, with superb harness of crimson velvet and gold; the coachmen, or rather postillions, were dressed in coats of silver stuff, with crimson velvet breeches, and full bottomed wigs well powdered, without hats. Three coaches, scarcely less antiquely superb, followed with the assistant cardinals, and the rest of the train. In the inside of the church, the usual tiresome ceremonies went on that take place when the pope is present. He is seated on a throne, or chair of state; the cardinals, in succession, approach and kiss his hand, retire one step, and make three bows or nods, one to him in front, and one on the right hand, and another on the left; which are intended for him (as the personification of the Father,) and for the Son, and for the Holy Ghost, on either side of him; and all the cardinals having gone through these motions, and the inferior priests having kissed his toe—that is, the cross, embroidered on his shoe—high mass begins. The pope kneels during the elevation of the host, prays in silence before the high altar, gets up and sits down, reads something out of a great book which they bring to him, with a lighted taper held beside it; and, having gone through many more such ceremonies, finally ends as he began, with giving his benediction with three fingers, all the way he goes out. During all the time of this high mass, the pope’s military band, stationed on the platform in front of the church, played so many clamorous martial airs, that it effectually put to flight any ideas of religious solemnity.” In England, Lady Day is only remembered as the first quarter-day in the year, and is therefore only kept by tenants who truly pay rent to their landlords. A few years ago a country gentleman wrote a letter to a lady of rank in town, and sent it through the general post with the following address: “To
“The 25th of March,
“Foley-place, London.” The postman duly delivered the letter at the house of Lady Day for whom it was intended. Chronology. 1688. Parochial charity schools, for the education of the children of poor persons, were instituted in London and its vicinity. 1748. A fire broke out at one o’clock in the morning in ’Change-alley, Cornhill, London, which raged for ten hours, consuming all the buildings in ’Change-alley and Birchin-lane; and in Cornhill, from ’Change-alley to St. Michael’s-alley, including several celebrated taverns and coffee-houses, and many valuable shops, including five booksellers. There were eighty houses destroyed by this conflagration. 1809. Anna Seward, the friend of Dr. Darwin, and recollected for her life of him, and for her poetry and correspondence, died in the bishop’s palace at Lichfield, aged 66. She was born at Eyan, in Derbyshire. Her poetry is easy, rather than vigorous.
FLORAL DIRECTORY. Marigold. Calendula Officinalis.
Annunciation of V. Mary.
March 26. Oxford Term ends. St. Ludger, Bp. of Munster, A. D. 809. St. Braulio, Bp. of Saragossa, A. D. 646. THE CUCKOO. Now in many situations may be heard the cuckoo. Its distant note intimating dislike to human approach, comes upon the ear as a soft welcome from a shy stranger:— Hail, beauteous stranger of the grove,
Thou messenger of spring!
How heaven repairs thy rural seat,
And woods thy welcome sing.
What time the daisy decks the green
Thy certain voice we hear;
Hast thou a star to guide thy path,
Or mark the rolling year?
Delightful visitant! with thee
I hail the time of flowers,
And hear the sounds of music sweet
From birds among the bowers.
The school-boy wandering thro’ the wood
To pull the primrose gay,
Starts—the new voice of spring to hear
And imitates thy lay.
Soon as the pea puts on its bloom,
Thou fliest thy vocal vale,
An annual guest in other lands,
Another spring to hail.
Sweet bird, thy bower is ever green,
Thy sky is ever clear;
Thou hast no sorrow in thy song,
No winter in thy year!
O! could I fly, I’d fly with thee;
We’d make with social wing
Our annual visit o’er the globe,
Companions of the spring.
Logan.
FLORAL DIRECTORY. Lurid Henbane. Hyoscyamus Scopolia.
Dedicated to St. Braulio.
March 27. St. John of Egypt, Hermit, A. D. 394. St. Rupert, or Robert, Bp. of Saltzbourg. St. John of Egypt Was a hermit, inured to obedience by an ancient holy anchoret, “who made him water a dry stick for a whole year, as if it were a live plant.” He walled himself up at the top of a rock, “from the fortieth or forty-second to the ninetieth year of his age,” and “drew the admiration of the whole world on him,” says Butler, by “the lustre of his miracles,” and the “fame of his predictions.” Chronology. 1801. The peace of Amiens between France and England was signed in France. Palm Sunday. This is the first Sunday before Easter, and is sometimes called Passion Sunday. It is denominated Palm Sunday, because on this day the Roman catholic church ordains boughs or branches of palm trees to be carried in procession, in imitation of those strewed before Christ when he rode into Jerusalem. In this monkish procession the host was carried upon an ass, branches and flowers were strewed on the road, the richest cloths were laid down, and others were hung up. The palms were consecrated by the priest, and after they were used they were preserved to be burned for holy ashes, to lay on the heads of the people on Ash Wednesday in the following year, as before-mentioned (see p. 261,) on that day. On Palm Sunday, the palm flowers and leaves to be consecrated by the officiating prelate or priest were laid upon the high altar, and those for the poor laity being placed upon the south step of the altar the priest arrayed in a red cope proceeded to consecrate them by a prayer, commencing “I conjure thee, thou creature of flowers and branches, in the name of God the Father,” &c. This was to displace the devil or his influences, if he or they lurked or were hidden in or about the “creature of flowers and branches.” Then followed a prayer wherein he said, with crosses, “We humbly beseech thee that thy truth may + sanctify this creature of flowers and branches, and slips of palms, or boughs of trees, which we offer,” &c. Then the “creature of flowers and branches” was fumed with smoke of frankincense from the censers, and there were other prayers with crossings, and they were sprinkled with holy water with this supplication: “Bless + and sanctify + these branches of palms, and other trees and flowers,” &c. Then the sacrists distributed the palms to the abbots, priors, and nobler persons, and the flowers and leaves to the others. When this was done the procession moved, and afterwards made a stand while two priests brought a Pascal in which the crucifix was laid; afterwards the banner and cross-bearers filed off to the right and to the left, and the boys and monks of the convent arranged themselves, and, after a short service, the priests with the tomb, headed by the banner and cross, passed between the monks, who knelt as they passed. When they came to the city-gates they divided again on two sides, and the shrine being put on a table, was covered with cloth. Above the entrance of the gates, in a place handsomely prepared with hangings, were boys with other singers whom the chanter had appointed, and these sang, “Gloria, Laus,” “Glory, praise,” &c. After having made a procession through the city, they returned to the convent-gate, where the shrine was laid on the table and covered with cloth, and a religious service was performed. The monks then returned to the church, and stood before the crucifix uncovered, while mass was performed; and after they had communicated, the deacon first and the rest afterwards, they offered their palms and flowers, at the altar.[39] It was also an old Roman catholic custom on Palm Sunday, to draw about the town a wooden ass with a figure on it, representing Christ riding into Jerusalem, and the people strewing palms before it. Googe’s Naogeorgus says:— A woodden Asse they have, and Image great that on him rides,
But underneath the Asse’s feete a table broad there slides,
Being borne on wheeles, which ready drest, and al things meete therfore,
The Asse is brought abroad and set before the churche’s doore:
The people all do come, and bowes of trees and Palmes they bere,
Which things against the tempest great the Parson conjures there,
And straytwayes downe before the Asse, upon his face he lies,
Whome there an other Priest doth strike with rodde of largest sise:
He rising up, two lubbours great upon their faces fall,
In straunge attire, and lothsomely, with filthie tune, they ball:
Who, when againe they risen are, with stretching out their hande,
They poynt unto the wooden knight, and, singing as they stande,
Declare that that is he that came into the worlde to save,
And to redeeme such as in him their hope assured have:
And even the same that long agone, while in the streate he roade,
The people mette, and Olive-bowes so thicke before him stroade.
This being soung, the people cast the braunches as they passe,
Some part upon the Image, and some part upon the Asse:
Before whose feete a wondrous heape of bowes and braunches ly:
This done, into the Church he strayght is drawne full solemly:
The shaven Priestes before them marche, the people follow fast,
Still striving who shall gather first the bowes that downe are cast:
For falsely they beleeve that these have force and vertue great,
Against the rage of winter stormes and thunders flashing heate.
In some place wealthie citizens, and men of sober chere,
For no small summe doe hire this Asse with them about to bere,
And manerly they use the same, not suffering any by
To touch this Asse, nor to presume unto his presence ny.
For they suppose that in this thing, they Christ do lightly serve,
And well of him accepted are, and great rewardes deserve.
When the wooden ass had performed in the church procession, the boys hired him: On the Romish processioning on Palm Sunday, it is observed by an old writer that, “Among x thousand, scarce one knew what this meant. They have their laudable dumme ceremonies, with Lentin crosse and Uptide crosse, and these two must justle til lent break his necke. Then cakes must be caste out of the steple, that al the boyes in the parish must lie scambling together by the eares, tyl al the parish falleth a laughyng. But, lorde, what asses-play made they of it in great cathedral churches and abbies. One comes forth in his albe and his long stole (for so they call their girde that they put about theyr neckes,) thys must be leashe wise, as hunters weares their hornes.—This solempne Syre played Christe’s part, a God’s name. Then another companye of singers, chyldren and al, song, in prick-song, the Jewe’s part—and the Deacon read the middel text. The Prest at the Alter al this while, because it was tediouse to be unoccupyed, made Crosses of Palme to set upon your doors, and to beare in your purses, to chace away the Divel.”[40] Dr. Fulke, opposing the Catholics, observes on their carrying of the host on Palm Sunday,—“It is pretty sport, that you make the priests carry this idol to supply the room of the ass on which Christ did ride. Thus you turn the holy mystery of Christ’s riding to Jerusalem to a May-game and pagent-play.” In the accounts of St. Andrew Hubbard’s parish, there are Palm Sunday charges for the following items: In 1520, eightpence for the hire of an angel. In 1535-7, another eightpence for a priest and a child that played as a messenger: in that year the angel was hired for fourpence. By the churchwardens of St. Mary-at-hill, in 1451, fourpence was paid to one Loreman for playing the prophet on Palm Sunday. Though Roman catholic ceremonies were generally disused under Henry VIII., yet he declared that the bearing of palms on Palm Sunday was to be continued and not cast away; and it appears, that they were borne in England until the second year of Edward VI. In “Stowe’s Chronicle,” by Howes, the practice is said to have been discontinued in 1548.[41] It was likewise a Roman catholic custom to resort to “our lady of Nantswell,” at Little Conan, in Cornwall, with a cross of palm; and the people, after making the priest a present, were allowed to throw the cross into the well; if it swam, the thrower was to outlive the year; if it sunk, he was not.[42] Recently, it is related, that on the Saturday before Palm Sunday, the boys of the grammar-school at Lanark, according to ancient usage, parade the streets with a palm, or, its substitute, a large tree of the willow kind, salix cafrea, in blossom, ornamented with daffodils, mezereon, and box-tree. This day there is called Palm Saturday, and the custom is supposed to be “a popish relic of very ancient standing.”[43] Mr. Douce, in a manuscript note, cited by Mr. Ellis, says “I have somewhere met with a proverbial saying, that he that hath not a palm in his hand on Palm Sunday, must have his hand cut off.” According to Stowe, in the week before Easter, there were great shows in London for going to the woods, and fetching into the king’s house a twisted tree, or withe; and the like into the house of every man of note or consequence. Palm Sunday remains in the English calendars. It is still customary with men and boys to go a palming in London early on Palm Sunday morning; that is, by gathering branches of the willow or sallow with their grey shining velvet-looking buds, from those trees in the vicinity of the metropolis: they come home with slips in their hats, and sticking in the breast button holes of their coats, and a sprig in the mouth, bearing the “palm” branches in their hands. This usage remains among the ignorant from poor neighbourhoods, but there is still to be found a basket woman or two at Covent-garden, and in the chief markets with this “palm,” as they call it, on the Saturday before Palm Sunday, which they sell to those who are willing to buy; but the demand of late years has been very little, and hence the quantity on sale is very small. Nine out of ten among the purchasers buy it in imitation of others, they care not why; and such purchasers, being Londoners, do not even know the tree which produces it, but imagine it to be a “real” palm tree, and “wonder” they never saw any “palm” trees, and where they grow.
FLORAL DIRECTORY. Sweet scented Jonquil. Narcissus Odorus.
Dedicated to St. John of Egypt.
March 28. Priscus, Malchus, and Alexander, Martyrs, A. D. 260. St. Sixtus III. Pope, A. D. 440. St. Gontran, King and Confessor, A. D. 593. Chronology. On this day in 1380, gunpowder was first used in Europe by the Venetians against the Genoese. Its power is said by the Germans to have been discovered accidentally by Berthold Schwartz; but our Roger Bacon who died in 1278, certainly was acquainted with it. Gunpowder was known in India very early, and from thence the knowledge of it was obtained by the Arabians, who employed it in a battle near Mecca so long ago as the year 690. 1677. Wenceslaus Hollar, the engraver, died at Westminster. His view of London in Howell’s “Londinopolis,” and the numerous plates he executed for Dugdale’s “Monasticon,” “Warwickshire,” “St. Paul’s,” “Origines Juridiciales,” and other works have made him well known to the topographer and portrait collector; but his “muffs” and “insects” are particularly beautiful. His style almost peculiar to himself, is known at a glance by the experienced eye; Gaywood, in portraits, and King, in views, were inferior artists of the same school. Merian, in some insects, rivals him formidably. Hollar’s labour was immense as may be seen from Vertue’s catalogue of his prints; yet he often worked at fourpence an hour, and perished in poverty. 1801. Sir Ralph Abercrombie died in Egypt. He received his death-wound on the 21st., during his memorable victory over the French at Alexandria. 1802. Pallas, a new planet, was discovered by Dr. Olbers, of Bremen in Germany.
FLORAL DIRECTORY. Lesser Leopardsbane. Doronicum Plantagineum.
Dedicated to St. Priscus.
March 29. Sts. Jonas, Barachisius, &c. A. D. 327. Sts. Armogastes, Archinimus, and Saturus, A. D. 457. St. Eustasius, or Eustachius, Abbot, A. D. 625. St. Gundleus, a Welsh King, 5th Cent. St. Mark, Bishop, 4th Cent. Chronology. 1315. Raymond Lulle, the most celebrated chemist and alchymist of his time, was stoned to death by the natives of Mauritania, whither he had gone on a religious mission, at the age of eighty. His attention was directed to chemistry by the power of love. A lady, very handsome, with whom he was passionately enamoured, refused to marry him. One day, when he renewed his solicitation, she showed her bosom inflamed by a cancer. Young Lulle instantly took leave, with the resolution to cure, and if possible, conquer the heart of his mistress. He searched with all the ardour, which affection and compassion could inspire, into the secrets of medicine and chemistry, and had the good fortune to cure, and to marry her. After her death he attached himself to the church. The inhabitants of the island of Majorca, where he was born, in 1236, revere him as a martyr. 1461. The battle which decided the claims of the houses of York and Lancaster was fought between Towton and Saxton, two villages near York. It commenced in a snow storm at day break, was contested with fearful obstinacy till three in the afternoon, and terminated in a deluge of blood. Eight and thirty thousand human beings were left dead on the field; of whom the heralds appointed to number the slain, returned that twenty-eight thousand were Lancastrians. Edward, duke of York, who won the day, rode from the scene of carnage to York, where he ordered the death of several prisoners; while Henry VI. of Lancaster, who lost the crown, escaped with great difficulty to the borders.
FLORAL DIRECTORY. Oxelip. Primula elatior.
Dedicated to St. Eustasius.
Fumitory. Fumaria officinalis.
Dedicated to St. Jonas.
March 30. St. John Climacus. St. Zozimus, Bishop of Syracuse, A. D. 660. St. Regulus, or Rieul, Bishop of Senlis. St. John Climacus, A. D. 605, Was caverned as a hermit in a rock near Mount Sinai, in Syria, and became at seventy-five, abbot and superior-general of all the monks and hermits of the country. He admired one of the principal citizens of Alexandria in Egypt, who, petitioning to become a monk, was ordered to remain without the gate, and manifested his obedience by staying there for seven years, and begging prayers for his leprous soul of every passenger. St. John also admired a monkish cook, because he generally cried while he cooked, and assigned as a reason, that “the fire he always had before his eyes, reminded him of that fire which will burn souls for all eternity.”[44] It is related that a woman who had committed so enormous a sin that she dare not confess it, came to St. John, who bade her write it, and seal it, and give it to him, and he would pray for her; this she did, and shortly after St. John died. The woman sorely afraid that her written secret would be read, wept and prayed at St. John’s tomb, and begged he would appear and tell her what he had done with the paper; on a sudden, St. John came forth habited like a bishop, with a bishop on each side of him, and he said to the woman, “Why troublest thou me so much, and these saints with me? thou sufferest us to have no rest: look here, our clothes are all wet with thy tears.” Then he delivered to her the paper, sealed as she had given it to him, and said, “See here, look at the seal, open the writing, and read it.” So she did; and she found all her sin “defaced clean out;” and instead thereof was written, “All thy sins are forgiven, and put away by the prayer of St. John, my servant.” Then she returned thanks, and St. John and his two bishops returned to their sepulchres.
FLORAL DIRECTORY. Rough Carameni. Cardemeni hirsuta.
Dedicated to St. John of Climacus.
Lesser Daffodil. Narcissus minor.
Dedicated to St. Zozimus.
March 31. St. Benjamin, Deacon, Martyr, A. D. 424. St. Acacius, or Achates, Bishop of Antioch, A. D. 250, or 251. St. Guy, A. D. 1046. Chronology. 1814. On this day the sovereigns who have since formed the holy alliance, entered Paris at the head of the Russian troops. The capitulation of this capital was succeeded by the return of the Bourbons to France. Maundy Thursday,
OR
SHERE THURSDAY. Maundy Thursday is always the Thursday before Easter; its name has occasioned some trouble to antiquaries. One writer conceives maundy to be corrupted from the mandate of Christ to his disciples to break bread in remembrance of him: or from his other mandate, after he had washed their feet, to love one another.[45] With better reason it is conceived to be derived from the Saxon word mand, which afterwards became maund, a name for a basket, and subsequently for any gift or offering contained in the basket. Thus Shakspeare says, “a thousand favours from her maund she drew:” and Hall in his satires, speaks of “a maund charged with household merchandize:” so also Drayton tells of “a little maund being made of osiers small;” and Herrick says, “Behold, for us, the naked graces stay
With maunds of roses, for to strew the way.”
The same poet speaks of maundie at alms: “All’s gone, and death hath taken
Away from us
Our maundie, thus
The widdowes stand forsaken.”
Thus then, “Maundy Thursday, the day preceding Good Friday, on which the king distributes alms to a certain number of poor persons at Whitehall, is so named from the maunds in which the gifts were contained.”[46] According to annual custom, on Maundy Thursday, 1814, the royal donations were distributed at the Chapel Royal, Whitehall. In the morning, Dr. Carey, the sub-almoner, and Mr. Hanby, the secretary to the lord high almoner, Mr. Nost, and others belonging to the lord chamberlain’s office, attended by a party of the yeomen of the guard, distributed to seventy-five poor women, and seventy-five poor men, being as many as the king was years old, a quantity of salt fish, consisting of salmon, cod, and herrings, pieces of very fine beef, five loaves of bread, and some ale to drink the king’s health. Mr. Hanby gave notice that in future their cases must be certified by the minister of the parish, by order of the lord almoner. At three o’clock they assembled again, the men on one side the chapel, and the women on the other. A procession entered, of those engaged in the ceremony, consisting of a party of yeoman of the guard, one of them carrying a large gold dish on his head, containing 150 bags, with seventy-five silver pennies in each, for the poor people, which was placed in the royal closet. They were followed by the sub-almoner in his robes, with a sash of fine linen over his shoulder and crossing his waist. He was followed by two boys, two girls, the secretary, and another gentleman, with similar sashes, &c. &c., all carrying large nosegays. The church evening service was then performed, at the conclusion of which the silver pennies were distributed, and woollen cloth, linen, shoes and stockings, to the men and women, and a cup of wine to drink the king’s health. Anciently, on Maundy Thursday, the kings and queens of England washed and kissed the feet of as many poor men and women as they were years old, besides bestowing their maundy on each. This was in imitation of Christ washing his disciples’ feet. Queen Elizabeth performed this at Greenwich, when she was thirty-nine years old, on which occasion the feet of the same number of poor persons were first washed by the yeomen of the laundry with warm water and sweet herbs, afterwards by the sub-almoner, and lastly, by the queen herself; the person who washed, making each time a cross on the pauper’s foot above the toes, and kissing it. This ceremony was performed by the queen, kneeling, being attended by thirty-nine ladies and gentlewomen. Clothes, victuals, and money were then distributed among the poor.[47] James II. is said to have been the last of our monarchs who performed this ceremony in person. It was afterwards performed by the almoner. On the 5th of April, 1731, it being Maundy Thursday, the king being then in his forty-eighth year, there was distributed at the Banquetting-house, Whitehall, to forty-eight poor men and forty-eight poor women, boiled beef and shoulders of mutton, and small bowls of ale, which is called dinner; after that, large wooden platters of fish and loaves, viz. undressed, one large old ling, and one large dried cod; twelve red herrings, and twelve white herrings, and four half quartern loaves. Each person had one platter of this provision; after which was distributed to them shoes, stockings, linen and woollen cloth, and leathern bags, with one-penny, two-penny, three-penny, and four-penny pieces of silver, and shillings; to each about four pounds in value. His grace, the lord archbishop of York, lord high almoner, performed the annual ceremony of washing the feet of the poor in the Royal Chapel, Whitehall, as was formerly done by the kings themselves.[48] This day was also called Shere Thursday, and by corruption Chare Thursday. Shere Thursday signified that it was the day whereon the clergy were wont to shere or shear their heads, or get them shorn or shaven, and to clip their beards against Easter-day.[49] In the miraculous legend of St. Brandon it is related that he sailed with his monks to the island of sheep, “and on sherethursdaye, after souper, he wesshe theyr feet and kyssed them lyke as our lorde dyd to his dyscyples.”[50] Maundy Thursday is nowhere observed in London except, as before stated, at the Chapel Royal. Good Friday. A Holiday at all the Public Offices. This and Christmas-day are the only two close holidays now observed throughout London, by the general shutting up of shops, and the opening of all the churches. The dawn is awakened by a cry in the streets of “Hot-cross-buns; one-a-penny buns, two-a-penny buns; one-a-penny, two-a-penny, hot-cross-buns!” This proceeds from some little “peep-o’-day boy,” willing to take the “top of the morning” before the rest of his compeers. He carries his covered buns in a basket hanging on one arm, while his other hand is straightened like an open door, at the side of his mouth, to let forth his childish voice, and he “pipes and trebles out the sound” to the extremity of his lungs. Scarcely has he departed before others come; “another and another still succeeds,” and at last the whole street is in one “common cry of buns.” Old men and young men, young women and old women, big children and little children, are engaged in this occupation, and “some cry now who never cried before.” The bun-venders who eclipse the rest in voice and activity, are young women who drive fruit-barrows—barrows, by the bye, are no more, but of them by and bye. A couple of these ex-barrow-women trip along, carrying a wicker clothes-basket between them, in which the “hot-cross-buns” are covered, first by a clean flannel or green baize, and outwardly by a clean white cloth, which coverings are slowly and partially removed, for fear of letting the buns cool, when a customer stops to buy, or calls them to the door. They continue their lengthened cry, with a volume of concerted sound, unequalled by other rivals in the ephemeral Good Friday trade. These scenes and sounds continue till church-time, and resume in the afternoon. It partially commences on the evening before Good Friday, but with little success. Some thirty or forty years ago pastrycooks and bakers vied with each other for excellence in making hot-cross-buns; the demand has decreased, and so has the quality of the buns. But the great place of attraction for bun-eaters at that time was Chelsea; for there were the two “royal bun-houses.” Before and along the whole length of the long front of each, stood a flat-roofed, neat, wooden portico or piazza of the width of the foot-path, beneath which shelter “from summer’s heat and winter’s cold,” crowds of persons assembled to scramble for a chance of purchasing “royal hot cross Chelsea buns,” within a reasonable time; and several hundreds of square black tins, with dozens of hot buns on each tin, were disposed of in every hour from a little after six in the morning, till after the same period in the evening of Good Friday. Those who knew what was good, better than new comers, gave the preference to the “old original royal bun-house,” which had been a bun-house “ever since it was a house,” and at which “the king himself once stopped,” and who could say as much for the other? This was the conclusive tale at the door, and from within the doors, of the “old original bun-house.” Alas! and alack! there is that house now; and there is the house that was opened as its rival; but where are ye who contributed to their renown and custom, among the apprentices and journeymen, and the little comfortable tradesmen of the metropolis, and their wives and children—where are ye? With ye hath the fame of “Chelsea buns” departed, and the “royal bun-houses” are little more distinguished than the humble graves wherein ye rest.
Formerly “hot-cross-buns” were commonly eaten in London by families at breakfast, and some families still retain the usage. They are of the usual form of buns; though they are distinguished from them inwardly by a sweeter taste, and the flavour of all-spice, and outwardly by the mark or sign of the cross. The “hot-cross-bun” is the most popular symbol of the Roman catholic religion in England that the reformation has left. Of the use of the cross, as a mark or sign in papal worship and devotion, most readers are aware; for it has been insisted on by Roman catholic writers from the days of Constantine to Alban Butler himself, who giving example of its great virtue on Good Friday, says, “to add one more instance, out of many, St. Teresa assures us, in her own life, that one day the devil, by a phantom, appeared to sit on the letters of her book, to disturb her at her devotions; but she drove him away thrice by the sign of the cross, and at last sprinkled the book with holy water; after which he returned no more.”[51] In the houses of some ignorant people, a Good Friday bun is still kept “for luck,” and sometimes there hangs from the ceiling a hard biscuit-like cake of open cross-work, baked on a Good Friday, to remain there till displaced on the next Good Friday by one of similar make; and of this the editor of the Every-Day Book has heard affirmed, that “it preserves the house from fire;” “no fire ever happened in a house that had one.” This undoubtedly is a relic of the old superstition; as is also a vulgar notion in the west of England, that the straight stripe down the shoulders of the ass, intersected by the long one from the neck to the tail, is a cross of honour conferred upon him by Christ, and that before Christ rode upon the ass, that animal was not so distinguished. Hot-cross-buns are the ecclesiastical EulogiÆ, or consecrated loaves, bestowed in the church as alms, and to those who from any impediment could not receive the host. They are made from the dough from whence the host itself is taken, and are given by the priest to the people after mass, just before the congregation is dismissed, and are kissed before they are eaten. They are marked with the cross as our Good Friday buns are. Winckelman relates this remarkable fact, that at Herculaneum were found two entire loaves of the same size, a palm and a half, or five inches in diameter. They were marked by a cross, within which were four other lines; and so the bread of the Greeks was marked from the earliest periods. Sometimes it had only four lines, and then it was called quadra. This bread had rarely any other mark than a cross, which was on purpose to divide and break it more easily.[52] The TenebrÆ, a Roman catholic service signifying darkness, is performed on and before Good Friday, to denote the circumstances and darkness at the crucifixion. This is partly symbolized by a triangular candlestick with fourteen yellow wax candles and one white one, seven of these yellow candles being on one side, the seven other yellow ones on the other side, and the white wax candle being at the top. The fourteen yellow candles represent the eleven apostles, the virgin Mary, and the women that were with her at the crucifixion; the white candle at the top is to represent Christ. Fourteen psalms are sung, and at the end of each psalm one of the yellow candles is put out till the whole fourteen are extinguished, and the white candle alone left alight. After this and the extinction of the light on the altar, “the white candle is taken down from the top of the triangular candlestick, and hid under the altar.” The putting out of the fourteen candles is to denote the flight or mourning of the apostles and the women; and the hiding of the white candle denotes that Christ is in the sepulchre; then a noise is made by beating the desks or books, and by beating the floor with the hands and feet, and this noise is to represent the earthquake and the splitting of the rocks at the crucifixion.[53] In the church of St. Peter’s at Rome on Good Friday, the hundred burning lamps on the tomb of St. Peter are extinguished, and a stupendous illuminated cross depends from the immense dome of the cathedral, as if it hung self-supported. But to relate the papal ceremonies pertaining to the fast of lent, and its ensuing festival, would fill volumes of this size, and we hasten from the devices of men to contemplate works which all his art is incompetent to rival. Nature! to me, thou art more beautiful
In thy most simple forms, than all that man
Hath made, with all his genius, and his power
Of combination: for he cannot raise
One structure, pinnacled, or domed, or gemm’d,
By architectural rule, or cunning hand,
Like to the smallest plant, or flower, or leaf,
Which living hath a tongue, that doth discourse
Most eloquent of Him, the great Creator
Of all living things. Man’s makings fail
To tell of aught but this, that he, the framer
Sought also to create, and fail’d, because
No life can he impart, or breath infuse,
To give inertness being.
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