Mythology

89 with my friend, the Rev. Thomas Gibbs, second master of the Grammar School there, and curate of Tissington. There are five wells, and the Psalms appointed for the morning service, with the Epistle and Gospel for the day, being omitted at church, were read by Mr Gibbs, one at each well, when a Psalm was also sung by the parish choir. I officiated in the church, and preached a sermon on the occasion . . . from the church, the congregation walked to the first, or the Hall Well. As there is a recess at the back of the well, and an elevated wall, a great profusion of laurel branches were placed upon it, interspered with daffodils, Chinese roses, and marsh marigolds. Over the spring was a square board surrounded with a crown, composed of white and red daisies. The board, being covered with moss, had written upon it in red daisies: While He blessed them, He was carried up into Heaven. The second well was Hand s Well. This was also surrounded with laurel branches, and had a canopy placed over it, covered with polyanthuses. The words on the canopy were: The Lord s unsparing hand Supplies us with this spring. The letters were formed with the bud of the larch, and between the lines were two rows of purple primroses and marsh marigolds. In the centre above the spring, on a moss ground, in letters of white daisies: Sons of Earth The triumph join. The second Psalm for the day was read here. The third was Frith s Well. This was greatly admired, as it was situated in Mr Frith s garden and the shrubs around it were numerous. Here were formed two arches, one within the other. The first had a ground of wild hyacinths and purple primroses, edged with white, on which was inscribed, in red daisies: Ascension. The receding arch was covered with various flowers, and in the centre on a ground of marsh marigolds, edged with wild hyacinths in red daisies: Peace be unto you. Here was read the third Psalm of the day. The fourth, or Holland s Well, was thickly surrounded with branches of white thorn, placed in the earth. This well springs from a small coppice of firs and thorn. The form of the erection over it was a circular arch, and in the centre on a ground of marsh marigolds, edged with purple primroses, in red daisies these words: In God is all. At this well was read the Epistle. The fifth, or Goodwin s Well, was surrounded with branches of evergreens, having on a Gothic arch in red daisies: He did no sin.

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88 with the religious element. Holywell (or St. Winefred s) was a famous well for stricken pilgrims so far back as the fourteenth century, and the modern holiday-maker doing a North Wales tour, can still see the pilgrims of the day journeying to St. Winefred s, in the hope of leaving their troubles behind them. Pennant, in his Tour in Wales, speaking of the village of Llandegla, where is a church dedicated to St. Tecla, virgin and martyr, who, after her conversion by St. Paul, suffered under Nero at Iconium, says: About two hundred yards from the church, in a quillet called Gwern Degla, rises a small spring. The water is under the tutelage of the saint, and to this day held to be extremely beneficial in the falling sickness. The patient washes his limbs in the well; makes an offering into it of fourpence; walks round it three times; and thrice repeats the Lord s Prayer. These ceremonies are never begun till after sunset, in order to inspire the votaries with greater awe. If the afflicted be of the male sex, like Socrates, he makes an offering of a cock to his AEsculapius, or rather to Tecla, Hygeia; if of the fair sex, a hen. The fowl is carried in a basket, first round the well, after that into the churchyard, when the same orisons and the same circum-ambulations are performed round the church. The votary then enters the church, gets under the communion-table, lies down with the Bible under his or her head, is covered with the carpet or cloth, and rests there till break of day, departing after offering sixpence, and leaving the fowl in the church. If the bird dies, the cure is supposed to have been effected, and the disease transferred to the devoted victim. It would be possible to duplicate instances of this kind all over the country, but the most interesting cases are those relating to the superstition of decorating wells and fountains. Here is an illuminating letter from a correspondent of The Gentleman s Magazine (1794): Your correspondent F. J. having given you a short account of the custom still prevalent at Tissington, in Derbyshire, of decorating wells on Holy Thursday, please to inform him that it was anciently no uncommon practice; and two places in the county of Stafford instantly occurred to my recollection (Brewood and Bilbrook), where the same custom was observed of late years, if not at the present time. And I believe the same kind of ornaments were used to decorate all Gospel-places, whether wells, trees, or hills. In Popish times this respect was paid to such wells as were eminent for curing distempers upon the Saint s Day whose name the well bore, the people diverting themselves with cakes and ale, music and dancing; which was innocent enongh in comparison with what had been formerly practised at different places, when even the better sort of people placed a sanctity in them, brought alms and offerings, and made vows at them; as the ancient Germans and Britons did, and the Saxons and English were too much inclined to; for which St. Edmund s Well, near Oxford, and St. Lawrence s at Peterborough were once famous. This superstitious devotion, which was called well worship, was not approved of by the heads of the Church, and was strictly prohibited by our Anglican Councils: (1) under King Edgar; (2) under King Canute; (3) in a Council at London under St. Anselm, Archbishop of Canterbury, 1102; as it was also particularly at those two wells near Oxford and at Peterborough by Oliver Sutton, Bishop of Lincoln. I propose now to give an account of how the Tissington Well was decorated, and then to enquire into the origin of the ceremony itself. The flowers were inserted in moist clay and put upon boards, cut in various forms, surrounded with boughs of laurel and white thorn, so as to give an appearance of water issuing from small grottoes. The flowers were adjusted and arranged in various patterns to give the effect of mosaic work, having inscribed upon them texts of Scripture appropriate to the season, and sentences expressive of the kindness of the Deity. The sams writer (1823) adds: I will now proceed to give an account of the circumstances attendant on this annual festival on May 8, 1823, while I was on a visit at Ashburn

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87 MISCELLANEOUS (1) HOLY WELLS. The Britisher acquainted with his Bible has an easy explanation of the superstitious regard for wells and fountains: in hot and dry countries water is so valuable and necessary that the sources of the supply come to be looked upon as almost divine; verily the gifts of the gods. Whatever remnants of this superstition still remain are due to this natural cause. But such an explanation is quite inadequate, inasmuch as it merely accounts for the Eastern sense of water s value as an economic necessity. Over and above that, however, there is evidence to show that all nations have held wells and fountains in a kind of religious awe; in fact, the religious element has been uppermost, and although there is always an organic connection between the material benefit and the spiritual ideal, that connection is very slight in humid countries like Ireland, where at one time the worship of wells was as extravagant as anywhere in the Far East. On an island near the centre of Lough Fine there used to be a place for pilgrims anxious to get rid of their sins, the journey over the water being an important part of the business. It was believed to be easier to get rid of sin on an island than on the mainland. In Scotland (Tullie Beltane) there is a Druid temple of eight upright stones. Some distance away is another temple, and near it a well still held in great veneration, says a writer in The Gentleman s Magazine (1811). On Beltane morning superstitious people go to this well and drink of it; then they make a procession round it nine times; after this they in like manner go round the temple. So deep-rooted is this heathenish superstition in the minds of many who reckon themselves good Protestants, that they will not neglect these rites even when Beltane falls on a Sabbath. Side by side with this account may be placed another (taken from The Statistical Account of Scotland, vol. xii., 1794). The place referred to is Kirkmichael, in Banff. Near the kirk of this parish there is a fountain, once highly celebrated, and anciently dedicated to St Michael. Many a patient have its waters restored to health, and many more have attested the efficacy of their virtues. But, as the presiding power is sometimes capricious, and apt to desert his charge, it now lies neglected, choked with weeds, unhonoured and unfrequented. In better days, it was not so; for the winged guardian, under the semblance of a fly, was never absent from his duty. If the sober matron wished to know the issue of her husband s ailment, or the love-sick nymph that of her languishing swain, they visited the well of St Michael. Every movement of the sympathetic fly was regarded in silent awe; and as he appeared cheerful or dejected, the anxious votaries drew their presages their breasts vibrated with correspondent emotions. Like the Delai Lama of Thibet, or the King of Great Britain, whom a fiction of the English law supposes never to die, the guardian fly of the well of St Michael was believed to be exempted from the laws of mortality. To the eye of ignorance he might sometimes appear dead, but, agreeably to the Druidic system, it was only a transmigration into a similar form, which made little alteration on the real identity. Not later than a fortnight ago (it is added) the writer of this account was much entertained to hear an old man lamenting with regret the degeneracy of the times, particularly the contempt in which objects of former veneration were held by the unthinking crowd. If the infirmities of years and the distance of his residence did not prevent him, he would still pay his devotional visits to the well of St Michael. He would clear the bed of its ooze, open a passage for the streamlet, plant the borders with fragrant flowers, and once more, as in the days of youth, enjoy the pleasure of seeing the guardian fly skim in sportive circles over the bubbling wave, and with its little proboscis imbibe the panacean dews. In Wales, the same regard for Holy Wells is perhaps more distinctive than in other parts of the country, probably because the medical or curative properties have been more closely allied

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86 (25) COMETS. If the usual appearance of Nature was sufficiently marvellous to beget all kinds of superstitions in the mind of the untutored savage, it is only natural that the sudden advent of a blazing comet in the sky should affright him, and give rise to all kinds of crude notions about coming disasters. To some extent this is true of the civilised world, especially that part of it which is morbidly religious and dominated by prophecies respecting the Second Coming of Christ. Take the year 1712. Whiston the mathematical divine, the translator of Josephus had predicted that the comet of 1712 would appear on Wednesday, the 14th October, at five minutes after five o clock A.M.; and that the world would be destroyed by fire on the Friday following. His reputation for science was as high as his character for orthodoxy was questionable, and the comet appeared punctually leading to an inferential fear that the rest of the prediction would be as punctually fulfilled. A number of persons got into boats and barges in the Thames, thinking the water the safest place. South Sea and India stock fell. The captain of a Dutch ship threw all his powder into the river, that the ship might not be endangered. At noon, after the comet appeared, it is said that more than one hundred clergymen were ferried over to Lambeth Palace, to request that proper prayers might be prepared, there being none in the church service appropriate to such an emergency. People believed that the Day of Judgment was at hand, and acted, some on this belief, but more as if some temporary evil was to be expected. Many wrongs were righted, many breaches of morality repaired. There was a great run on the bank; and Sir Gilbert Heathcote, at that time head director, issued orders to all the fire-offices in London, requesting them to keep a good look-out, and have a particular eye on the Bank of England. On the whole, the poor Londoners of that generation appear to have behaved rather foolishly in the moment of imagined doom. But in this year of grace 1910, when the daily press is full of references to the Miners Comet and to Halley s Comet, there are semi-superstitious journalists and rabid politicians who are trying to see signs in the heavens. It is not a question of providing copy during the stress of a General Election, or of supplying notes about what happened when Halley s Comet appeared on previous occasions; the references were so put that the reader could not help getting the impression of a keen desire on the part of the writer to turn the comet into an omen of ill. We laugh at Whiston, but candidly we are not much better when we attempt to make political capital out of a star with a tail. Why not believe in astrology at once?

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85 In a dirtie haire-lace She leads on a brace Of black-bore-cats to attend her; Who scratch at the moone, And threaten at noone Of night from Heaven to render her. -HERRICK ( The Hag ) One of the special ingredients in the filthy concoctions with which these hags were supposed to work their villainy was the brains of a black cat. Ben Jonson in his Masque of Queens mentions this ingredient in the song sung by the witches: I from the jaws of a gardener s bitch, Did snatch these bones and then leaped the ditch; Yet I went back to the house again, Killed the black cat, and here s the brain. The black cat has been accounted lucky from time immemorial, but that is about all that can be traced. There is no reason why this position should have been assigned to him; and of course the superstition itself is an absurdity among the most illiterate of its kind. (24) THE CUCKOO. The cuckoo has been long considered as a bird of omen. Gay, in his Shepherd s Week, in the fourth Pastoral, notes the vulgar superstitions on first hearing the bird sing in the season: When first the year, I heard the cuckoo sing, And call with welcome note the budding Spring, I straightway set a running with such haste, Deb rah that won the smock scarce ran so fast. Till spent for lack of breath, quite weary grown, Upon a rising bank I sat adown, And doff d my shoe, and by my troth I swear, Therein I spied this yellow frizzled hair, As like to Lubberkin s in curl and hue, As if upon his comely pate it grew. The present writer can remember that, during his youth in the North of England, boys on first hearing the cuckoo would take out of their pockets the money lying therein (if any) and spit on it for luck. The habit was not elegant, but Sir Henry Ellis refers to the practice as marking the northern counties in particular: It is vulgarly accounted an unlucky omen if you have no money in your pocket when you hear the cuckoo for the first time in a season. What is the origin of this superstition? It can only be this: that all birds signifying the advent of spring are regarded as welcome messengers of the return of life to the earth. They bring good news; their coming is omen-ous of better things like the coming of the swallow, who shares the good luck omen of the cuckoo.

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84 fact. Sharks follow in the wake of vessels for the same reason that all fish do, solely for the scraps of meat and other leavings that are thrown overboard. On a voyage to South Africa, I noticed, remarks Mr Gibson, when nearing the Equator, that a very large, sinister looking shark kept up with the vessel for many miles, but the passage concluded under the most favourable and happy circumstances; no one died, and very few were even sea-sick. Curiously enough, however, when I returned to England on a large liner, fitted up as a hospital ship with accommodation for more than a thousand invalids, we never sighted a shark from Capetown to Southampton, though there were many cases of sickness on board, and one of the passengers was buried at sea. Truly this ought to have been a favoured vessel, but it seems to have escaped sharkly attentions. An isolated instance, however, will not extinguish the belief of a superstitious sailor, and we have still to answer the question as to how the idea arose. Probably it belongs to that group of beliefs which rest on the alleged powers of all kinds of animals, crediting them with a prescience in some respects superhuman. Thus the vulture is said, with some show of evidence, to know when death is likely to overtake the desert traveller; the cattle on the prairie scent the storm long before the cowboy knows it is coming; the howling dog presages death, and the attendant shark is credited with knowing more than the M.D. In the days of sailing vessels and slow voyages, the mariner was more superstitious than he is to-day, because he was more at the mercy of wind and weather and he had funerals at sea often enough to support, if not originate, the superstition of the shark. The modern liner, with more people aboard and more chances of death, harbours no belief in the supernatural knowledge of fish, great or small; so many vessels are passing too and fro that the shark has his pick of them, and need not follow one for days together. But in past centuries he had no such luck; when he found a sailing ship he stuck to it in the hope of finding a meal, not of human flesh, but of anything he could get hold of. And so many sharks followed so many vessels in the course of years, that there was ample room for the evolution of a superstition to the effect that a persistent shark could scent death on board. (23) BLACK CATS. Black cats for luck: that is an old and an equally modern superstition. But it must be really black, with no admixture of other colours; not even a single hair. A lady who recently lost her cat said, I should not have minded, but it was perfectly black. The following instance of a belief in black-cat luck is taken from the Badminton Magazine (March, 1903): The Prince (Ranjitsinghi) has a great superstition in black cats, and the appearance of one at a shooting gathering serves to convince him in advance of a fine morning, plus a fine bag, and singularly enough it always turns out so. Twice in succession, he claims, has the timely appearance of a black cat been instrumental in winning a county match for Sussex, in addition to other occasions. A superstitious belief in cats, black and otherwise, is of great antiquity. Among the Egyptians the animals were regarded with the utmost reverence, and their mummified remains, a cargo of which was imported to England not many years ago, are frequently found in the same tombs as their worshippers. In witchcraft and soothsaying, cats have always played no unimportant part, and wherever we see a picture or description of a witch s hovel, there, too, we shall certainly find portrayed her companion in darkness a black cat.

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83 Procter s Return of the Admiral is a good setting of the shark superstition: How gallantly, how merrily We ride along the sea. The morning is all sunshine, The wind is blowing free, The billows are all sparkling And bounding in the light. But In our wake like any servant Follows ever the bold shark. Then the admiral of the fleet who Grew paler, And paler, as we flew, Spied the creature That kept following in our lee. He seemed to be aware of the direful augury, for He shook twas but an instant For speedily the pride Ran crimson to his heart, Till all chances he defied. But the admiral s defiance was in vain, for That night a hurried whisper Fell on us where we lay, And we knew our fine old admiral Was changing into clay. And we heard the wash of waters, Though nothing could we see, And a whistle and a plunge Among the billows in our lea; Till dawn we watched the body In its dead and ghastly sleep And next evening, at sunset, It was lung into the deep. And never from that moment, Save one shudder through the sea, Saw we or heard the shark That had followed in our lee. Mr Frank Gibson, to whose very interesting Superstitions about Animals I am indebted for the details of this subject, says that the superstition, so far as he knows, has no foundation in

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82 Probably this use of spittle is one of the few remainders left to us from a whole body of scatological rites, now happily dispensed with. A writer in Notes and Queries in 1868 says: I was, a few years ago, a clergyman of a parish within ten miles of Birmingham, much frequented on holidays by a low class of mechanics; and I invariably noticed that, whenever I passed, some one or more of them spit aside; giving one the idea that they belonged to some sect, or society, which enjoined the rule to spit whenever a clergyman passed, or perhaps any known churchman. This must have been coincidence, for there is no trace of such a custom as spitting on passing a parson. The superstition was rather in the cleric than in the mechanics. (21) KNIFE SUPERSTITIONS. When little Teddy is being trained in table manners, he is told it is improper to place his knife and fork crosswise after the meal is finished; he must place them side by side. Few people seem to think there is anything behind this item of etiquette; they imagine it is socially right because the crosswise position is acsthetically wrong; it looks ugly. Again, if a friend makes you a present of a knife, he invariably asks you for a halfpenny, because it is accounted unlucky to give a knife to a friend; it is apt to symbolise the cutting asunder of the bond of union. Gay says: But woe is me! such presents luckless prove, For knives, they tell me, always sever love. The ritual of a past age was not wholly religious; it was to some extent secular, and the symbols of things purely human. Hence to cross your knife and fork at table is, according to Melton s Astrologaster, to invite crosses and misfortune, from which we may presume that the mere mechanical position of the cutlery was either suggestive of Calvary, or symbolised troubles and crosses to come. How fervently did our forefathers seek for types of the divine in the human, and of the moral in the material! (22) SHARKS FOLLOWING SHIPS A SIGN OF DEATH. It is an old but still operative superstition among seafaring men, or, shall I say, certain portions of them, that when a shark (or sharks) persistently follows a vessel, it is a sign that someone on board is going to die. The alleged reason is that the shark can scent death. The biography of the Rev. Bryan Roe, a West African missionary, contains the following narrative, which, when rid of the humorous exaggerations of the sailor, may be said to contain his point of view: Two or three sharks, it may be, are following in the vessel s wake, attracted, it would seem, by the fact that there is a sick man lying on board; for the old, weather-beaten, quartermaster confidentially informs the clerical passenger (Mr Roe) that he will soon have a burial job on hand. The quarter-master is always an authority on the subject of sharks. Them there sharks, he explains, have more sense in them than most Christchuns. They knows wot s wot, I can tell yer; doctors ain t in it with sharks. I ve heard sharks larf when the doctor has told a sick man he was convalescent larf, sir, outright, cos they knew what a blessed mistake he was making. They are following up the scent of a man on board now that s going to die, and they ll not leave us until such times be as they get him.

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81 to me. Let me hasten and praise it, for it is it which causes me to sneeze. So he praises the manes of his family, asking for cattle, and wives and blessings. Thus from the far past, as seen in the customs of uncivilised races in the present, must we draw the solution of a curious superstition, one which, better perhaps than any other that could be mentioned, is a good illustration of the power of ignorance to create and foster a delusion. Even the great Aristotle indulged in the problem as to why sneezing from noon to midnight was good, but from night to noon unlucky. If the master of those who know could be puzzled by a physiological simplicity, shall we be amazed at the extent of the sneezing superstition throughout the long centuries of pagan and Christian history? (20) SPITTING. The present writer can remember labourers in the North of England who were in the habit of spitting on a coin for luck, especially if it were a coin they found on the highway. To trace this habit to its source is practically impossible. Spittle among the ancients was esteemed a Charm against all kinds of fascination: so Theocritus, Thrice on my breast I spit to guard me safe From fascinating Charms. And thus Persius upon the custom of Nurses spitting upon Children: See how old beldams expiations make: To atone the Gods the Bantling up they take; His lips are wet with lustral spittle, thus They think to make the Gods propitious. Spitting, according to Pliny, was superstitiously observed in averting witchcraft and in giving a shrewder blow to an enemy. Hence seems to be derived the custom our Bruisers have of spitting in their hands before they begin their barbarous diversion, unless it was originally done for luck s sake. Several other vestiges of this superstition, relative to fasting Spittle, mentioned also by Pliny, may yet be placed among our vulgar customs. The boys in the North of England have a custom amongst themselves of spitting their faith (or, as they call it in the northern dialect, their Saul, i.e. Soul), when required to make assev erations in matters which they think of consequence. In combinations of the colliers etc., about Newcastle-upon-Tyne, for the purpose of raising their wages, they are said to spit upon a stone together, by way of cementing their confedera cy. Hence the popular saying, when persons are of the same party, or agree in sentiments, that they spit upon the same stone.

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80 pose, sealed it up hermetically. He instantly flies back to his favourite automaton, and opening the phial, held it close to the statue; the rays, still retaining all their activity, insinuate themselves through the pores, and set the fictitious man a-sneezing. Prometheus, transported with the success of his machine, offers up a fervent prayer with wishes for the preservation of so singular a being. His automaton observed him, remembering his ejaculations, was very careful on the like occasions to offer these wishes in behalf of his descendants, who perpetuated it from father to son in all their colonies. The Rabbies, speaking of this custom, do likewise give it a very ancient date. They say that, not long after the Creation, God made a general decree that every man living should sneeze but once, and that at the very instant of his sneezing his soul should depart without any previous indisposition. Jacob by no means liked so precipitate a way of leaving the world, as being desirous of settling his family affairs and those of his conscience: he prostrated himself before the Lord, wrestled a second time with him, and earnestly entreated the favour of being excepted from the decree. His prayer was heard, and he sneezed without dying. All the Princes of the universe, being acquainted with the fact, unanimously ordered that, for the future, sneezing should be accompanied with thanksgivings for the preservation, and wishes for the prolongation, of life. We perceive, even in these fictions, the vestiges of tradition and history, which place the epocha of this civility long before that of Christianity. It was accounted very ancient even in the time of Aristotle, who, in his Problems, has endeavoured to account for it, but knew nothing of its origin. According to him, the first men, prepossessed with the highest ideas concerning the head, as the principal seat of the soul, that intelligent substance governing and animating the whole human system, carried their respect even to sternutation, as the most manifest and most sensible operation of the head. Hence those several forms of compliments used on similar occasions amongst Greeks and Romans: Long may you live! May you enjoy health! Jupiter preserve you! But the true story of the sneezing superstition is told by Professor E. B. Tylor, who says: In Asia and Europe the sneezing superstition extends through a wide range of race, age, and country. Among the passages relating to it in the classic ages of Greece and Rome, the following are some of the most characteristic: the lucky sneeze of Telemachus in the Odyssey; the soldier s sneeze and the shout of adoration to the god which rose along the ranks, and which Xenophon appealed to us a favourable omen; Aristotle s remark that people consider a sneeze as divine, but not a cough; the Greek epigram on the man with the long nose who did not say Zeu Soson when he sneezed, for the noise was too far off for him to hear; Petronius Arbiter s mention of the custom of saying Salve to one who sneezed; and Pliny s question Cur sternutamentis salutamus? a-propos of which he remarks that even Tiberius Caesar, that saddest of men, exacted this observance. Similar rites of sneezing have long been observed in Eastern Asia. When a Hindu sneezes, bystanders say Live! and the sneezer replies, With you! It is an ill omen to which among other things the Thugs paid great regard on starting an expedition, and which even compelled them to let the travellers with them escape. But this does not show us the real origin of the sneezing superstition; although it adequately shews the extent of its operations. Tylor traces the first beginnings of the habit in the savage idea of souls. As a man s soul is considered to go in and out of his body, so it is with other spirits, particularly such as enter into patients and possess them or afflict them with disease. Among the less cultured races the connection of this idea with sneezing is best shewn among the Zulus, a people firmly persuaded that kindly or angry spirits of the dead hover about them in dreams, enter into them and cause disease in them. When a Zulu sneezes he will say, I am now blessed. The ldhlozi (ancestral spirit) is with me; it has come

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