A BOOK OF THE BEGINNINGS
NOTES TO SECTION 3
[1] [Source.]
[2] [Source.]
[3] [Discuss.]
[4] [Preiddew Annwn, 5in Skene]
[5] [Source.]
[6] [Skene, Four Books. 2, 154.]
[7] [Skene, Four Books, 2. 324.]
[8] [Source.]
[10] [Source.]
[11] [Brand, Observations of
Popular Antiquities; 'May-Day Customs.' 'The Hitchin Mayers have a
song, much in the style of a Christmas Carol, which Mr. Hone has also given:
"Remember us, poor Mayers all,
And thus do we begin
To lead our lives in righteousness,
Or else we die in sin.
We have been rambling all this night,
And almost all this day;
And now returned back again,
We have brought you a branch of May.
A branch of May we have brought you,
And at your door it stands;
It is but a sprout,
But it's well budded out
By the work of our Lord's hands.
The hedges and trees they are so green,
As green as any leek;
Our heavenly Father he watered them
With his heavenly dew so sweet.
The heavenly gates are open wide,
Our paths are beaten plain,
And if a man be not too far gone,
He may return again.
The life of man is but a span,
It flourishes like a flower;
We are here to-day and gone to-morrow
And we are dead in an hour.
The moon shines bright, and the stars give a light,
A little before it is day;
So God bless you all, both great and small,
And send you a joyful May!"
Vol. 1, pp. 230-1, the 5th ed.]
[12] [Dyer, British Popular Customs, p.133. 'In Yorkshire and the northern counties Palm Sunday is a day of great diversion, young and old amusing themselves with sprigs of willow, or in manufacturing palm-crosses, which are stuck up or suspended in houses. In the afternoon and evening a number of impudent girls and young men sally forth and assault all unprotected females whom they meet out of doors, seizing their shoes, and compelling them to redeem them with money. These disgraceful scenes are continued until Monday morning, when the girls extort money from the men by the same means; these depredations were formerly prolonged till Tuesday noon.Times Telescope, 1825, p. 68.']
[13] [Hist. Nat. bk. 15. s. 95.]
[14] [Ib. bk. 24. s. 62-3.]
[15] [Bleeck.]
[16] [Source.]
[17] [Mason, Tenby, p. 19. G. P. W. Scott]
[18] [NQ, 1. 471.]
[19] [Nat. Hist.]
[20] [Source.]
[21] [Brugsch, Hist. 2. 104.]
[22] [Of I and O]
[23] [Nomencl.]
[24] [Elyot.]
[25] [Lower, Herald. p. 104.]
[26] [No. 115.]
[27] [ARC, 2. 59-71.]
[28] [Orkney Inscrip. Rude Mons.]
[29] [Early Man, p. 281.]
[30] [Source.]
[31] [Hib. Lect. 94-97.]
[32] [Source.]
[33] [Com. bk. 5. 15.]
[34] [Simpson, Arc. Sc. p. 183.]
[35] [Turner, Poly. p. 245.]
[36] [Rit. 125. 'I have crossed by the Northern fields of the palm tree. Explain what thou hast seen there. It is the footstep and the sole. Explain thou to them what I have seen, or what thou hast seen, hailed in the Region of the Captured.' Birch's tr.]
[37] [Ch. 154. '... the foot and the sole of the foot of the Lion-Gods.' Birch's tr.]
[38] [Ch. 130. 'Hail to ye, Feet! The God has grown hard with the mysteries of his hand, the God dissipates the extremities [?] of Seb by light.' Birch's tr.]
[39] ['The Egyptians are averse to adopt Greek customs, or, in
a word, those of any other nation. This feeling is almost universal among them.
At Chemmis, however, which is a large city in the Thebaic canton, near Neapolis,
there is a square enclosure sacred to Perseus, son of Danaλ. Palm trees grow all
round the place, which has a stone gateway of an unusual size, surmounted by two
colossal statues, also in stone. Inside this precinct is a temple, and in the
temple an image of Perseus. The people of Chemmis say that Perseus often appears
to them, sometimes within the sacred enclosure, sometimes in the open country:
one of the sandals which he has worn is frequently found-two cubits in length,
as they affirmand then all Egypt flourishes
greatly.' Tr. Rawlinson.
'Hellenic usages they will by no means follow, and to speak generally
they follow those of no other men whatever. This rule is observed by most of the
Egyptians; but there is a large city named Chemmis in the Theban district near
Neapolis, and in this city there is a temple of Perseus the son of Danae which
is of a square shape, and round it grow date-palms: the gateway of the temple is
built of stone and of very great size, and at the entrance of it stand two great
statues of stone. Within this enclosure is a temple-house and in it stands an
image of Perseus. These people of Chemmis say that Perseus is wont often to
appear in their land and often within the temple, and that a sandal which has
been worn by him is found sometimes, being in length two cubits, and whenever
this appears all Egypt prospers.' Tr. Macauley.
Bk. 2:91.]
[40] ['The country has no marvels except its rivers, which are
larger and more numerous than those of any other land. These, and the vastness
of the great plain, are worthy of note, and one thing besides, which I am about
to mention. They show a foot-mark of Hercules, impressed on a rock, in shape
like the print of a man's foot, but two cubits in length.' Tr. Rawlinson.
'This is what I heard about the number of the Scythians. Now this land
has no marvellous things except that it has rivers which are by far larger and
more numerous than those of any other land. One thing however shall be mentioned
which it has to show, and which is worthy of wonder even besides the rivers and
the greatness of the plain, that is to say, they point out a footprint of
Heracles in the rock by the bank of the river Tyras, which in shape is like the
mark of a man's foot but in size is two cubits long.' Tr.
Macauley.
Bk. 4:82.]
[41] [Source.]
[42] [Gibson, Camden, Tab. 1. and Davies, Myth.]
[43] [Perth, K.S., 22-26, May 1623.]
[44] [Brand, Popular Antiquities, 'Physical Charms.' 'In the Life of Nicholas Mooney, a notorious highwayman, executed at Bristol, April 24th, 1752, with other malefactors, we read, p. 30: "After the cart drew away, the hangman very deservedly had his head broke for endeavouring to pull off Mooney's shoes; and a fellow had like to have been killed in mounting the gallows, to take away the ropes that were left after the malefactors were cut down. A young woman came fifteen miles for the sake of the rope from Mooney's neck, which was given to her; it being by many apprehended that the halter of an executed person will charm away the ague, and perform many other cures."' Vol. 3, p. 277, the 5th ed.]
[45] [Popular Antiquities, 'Harvest Home.' 'At Werington, in Devonshire, the clergyman of the parish informed me that when a farmer finishes his reaping, a small quantity of the ears of the last corn are twisted or tied together into a curious kind of figure, which is brought home with great acclamations, hung up over the table, and kept till the next year. The owner would think it extremely unlucky to part with this, which is called "a knack." The whoop and halloo "A knack! a knack! well cut! well bound! well shocked!" and in some places, in a sort of mockery, it is added, "Well scattered on the ground." A countryman gave me a somewhat different account, as follows: "When they have cut the corn, the reapers assemble together: a knack is made, which one placed in the middle of the company holds up, crying thrice, 'A knack !' which all the rest repeat: the person in the middle then says: 'Well cut! well bound! Well shocked! well saved from the ground!' He afterwards cries 'Whoop!' and his companions hollow as loud as they can." I have not the most distant idea of the etymology of the "knacks" used on this occasion. I applied for one of them. No farmer would part with that which hung over his table; but one was made on purpose for me. I should suppose that Moresin alludes to something like this when he says: "Et spiceas papatus (habet) coronas, quas videre est in domibus," &c. Papatus, p. 163, v. SPICLE.' Vol. 2, pp. 20-1, the 5th ed.]
[46] [Ibid, 'Harvest Home.' 'In the Statistical Account of Scotland, 1797, xix. 550, Parish of Longforgan, Perth, we read : " It was, till very lately, the custom to give what was called a Maiden Feast, upon the finishing of the harvest ; and to prepare for which, the last handful of corn reaped in the field was called the Maiden. This was generally contrived to fall into the hands of one of the finest girls in the field, was dressed up with ribands, and brought home in triumph, with the music of fiddles or bagpipes. A good dinner was given to the whole band, and the evening spent in joviality and dancing, while the fortunate lass who took the Maiden was the queen of the feast ; after which this handful of corn was dressed out, generally in the form of a cross, and hung up with the date of the year, in some conspicuous part of the house. This custom is now entirely done away, and in its room each shearer is given 6d. and a loaf of bread. However, some farmers, when all their corns are brought in, give their servants a dinner and a jovial evening, by way of Harvest Home."' Vol. 2, p. 25, the 5th ed.]
[47] [Ibid, 'Harvest Home.' 'Different places
adopt different ceremonies. There is a sport on this occasion in Hertfordshire,
called Crying the Mare, (it is the same in Shropshire,) when the reapers tie
together the tops of the last blades of corn, which is Mare, and standing at
some distance, throw their sickles at it, and he who cuts
the knot has the prize, with acclamations and good cheer.' Vol. 2, p. 24,
the 5th ed.]
[48] [Ibid, 'Harvest Home.' 'See Blount; who tells us further, that "After the knot is cut, then they cry with a loud voice, three times, 'I have her !' Others answer, as many times, 'What have you?' 'A mare! a mare! a mare!' 'Whose is she?' thrice also. J. B. (naming the owner three times.) 'Whither will you send her ?' ' To J. a Nicks' (naming some neighbour who has not all his corn reaped); then they all shout three times, and so the ceremony ends with good cheer.' Vol. 2. p. 24, the 5th ed.]
[49] [Ibid., 'Harvest Home.' 'This Peruvian Pirva, says my learned and ingenious friend Mr. Walter, Fellow of Christ's College, Cambridge, bears a strong resemblance to what is called in Kent an Ivy Girl, which is a figure composed of some of the best corn the field produces, and made as well as they can into a human shape; this is afterwards curiously dressed by the women, and adorned with paper trimmings, cut to resemble a cap, ruffles, handkerchief, &c. of the finest lace. It is brought home with the last load of corn from the field upon the waggon, and they suppose entitles them to a supper at the expense of their employers.' Vol. 2, p.22, the 5th ed.]
[50] [Source.]
[51] [Acad. of Armoryin Brewer?]
[52] [Title unknownin Brewer]
[53] [Brewer, Phrase, p. 291.]
[54] [Pierret, Vocab. Hiero.? 754.]
[55] [Poste, Celt. p. 130.]
[56] [JRAS, 18. 391.]
[57] [Bk. 1:21. 'To signify the rising of the Nile, which they call in the Egyptian language NOUN, and which, when interpreted, signifies New, they sometimes pourtray a LION, and sometimes THREE LARGE WATERPOTS, and at other times HEAVEN AND EARTH GUSHING FORTH WITH WATER. And they depict a LION, because when the sun is in Leo it augments the rising of the Nile, so that oftentimes while the sun remains in that sign of the zodiac, half of the new water [Noun, the entire inundation?] is supplied; and hence it is, that those who anciently presided over the sacred works, have made the spouts [?] and passages of the sacred fountains in the form of lions.' See note to BB 1:32 for other refs.]
[58] [Source.]
[59] [Williams, Barddas, vol. 1, 381. ]
[60] [West. Isles, p. 109.]
[61] [Source.]
[62] [Gododin, song 15, Aneirin.]
[63] [Tennent, NQ, 1852, vol.5, p. 121.]
[64] [Source.]
[65] [Times, 3/9/1863.]
[66] [Grimm, Deutsch Myth. 1222.]
[67]
[Brand, Popular Antiquities, vol. 3, p. 359. 'In the north of England,
children used to run round a cherry tree, singing,
'Cuckoo, cherry tree,
Come down and tell me
How many years I have to live,
each on shaking the tree successively, and obtaining the divination of the
length of his life by counting the number of cherries which fall.' The 5th ed.]
[68] [Hieroglyphica, bk. 2:40. 'When they would symbolise a man living in intercourse with his own wife, they depict TWO CROWS; for these birds cohabit with one another in the same manner as does a man by nature.']
[69] [Hieroglyphica, bk. 1:9. 'To denote marriage, they again depict TWO CROWS, on account of what has been mentioned.']
[70] [Brand, Popular Antiquities,
'Magpie.' 'On which Steevens observes: "In Cotgrave's Dictionary a
magpie is called magatapie." So in the Night Raven, a Satirical Collection,
&c.: "I neither tattle with jackdaw Or maggot-pye on thatch'd house straw."
Magot-pie is the original name of the bird; magot being the familiar appellation
given to pies, as we say Robin to a redbreast, Tom to a tit-mouse, Philip to a
sparrow, &c. The modern mag is the abbreviation of the ancient magot, a word
which we had from the French. See Halliwell, p. 536.
In the Supplement to Johnson and Steevens's Shakespeare, 8vo. Lond. 1780,
ii. 706, it is said that the magpie is called, in the west, to this hour, a
magatipie, and the import of the augury is determined by the number of the birds
that are seen together: "One for sorrow; two for mirth; three for a wedding;
four for death."
Vol. 3, p. 215, the 5th ed.]
[71] [Plutarch, Of I and O.]
[72] [Nat. Hist. Selbourne, p. 349.]
[73] [Hieroglyphica, bk. 1:53. 'When they would denote a son, they delineate a CHENALOPEX (a species of goose). For this animal is excessively fond of its offspring, and if ever it is pursued so as to be in danger of being taken with its young, both the father and mother voluntarily give themselves up to the pursuers, that their offspring may be saved; and for this reason the Egyptians have thought fit to consecrate this animal.']
[74] [Brand, Popular Antiquities, 'Harvest Home.' 'In the Statistical Account of Scotland, 1793, vii. 303, Parish of Mouswald, co. Dumfries, we read: "The inhabitants can now laugh at the superstition and credulity of their ancestors, who, it is said, could swallow down the absurd nonsense of 'a boon of shearers,' i. e. reapers being turned into large grey stones on account of their kemping, i. e. striving. These stones, about twenty years ago, after being blasted with gunpowder, were used in building the farmhouses then erecting near the spot, which had formerly been part of a common." Vol. 2, p. 33, the 5th ed.]
[75] [Thorpe, Northern Mythology, vol. 2, p. 53. 'Thor was worshiped in Gothland above and more than the other gods. The Thorbagge (scarabseus stercorarius) was sacred to him. Relative to this beetle a superstition still exists, which has been transmitted from father to son, that if any one in his path finds a Thorbagge lying help less on its back, and turns it on its feet, he expiates seven sins; because Thor in the time of heathenism was regarded as a mediator with a higher power, or All-father. On the introduction of Christianity, the priests strove to terrify the people from the worship of their old divinities, pronouncing both them and their adherents to be evil spirits and belonging to hell. On the poor Thorbagge the name was now bestowed of Thordjefvul or Thordyfvel (Thor-devil), by which it is still known in Sweden Proper. No one now thinks of Thor, when he finds the helpless creature lying on its back; but the good-natured countryman seldom passes it without setting it on its feet, and thinking of his sins atonement.']
[76] [Chapter 30 has two parts, A & B. 'Said over a scarabaeus of hard stone. Cause it to be washed with gold, and placed within the heart of a person. Make a phylactery anointed with oil, say over it with magic: My heart is my mother, my heart in my transformations.' Birch's tr.]
[77] [Inman, Faiths, vol. 2, fig. 47 & 48.]
[78] [Check.]
[79] [Theat. Insect. p. 149.]
[80] [Source.]
[81] [Theat. Insect. p. ?.]
[82] [Valeriano Bolzani, Hieroglyphica?]
[83] [Tennent, Ceylon, 407.]
[84] [Of I and O]
[85] [Vulgar Errors?]
[86] [Rit. 93. 'Or that he should cut or take the horns of Khepera ... let him not hurt the horns of Khepera.' Birch's tr.]
[87] ['Baxter, in his World of Spirits, p. 203, most sensibly observes that: "There are many things that ignorance causeth multitudes to take for prodigies. I have had many discreet friends that have been affrighted with the noise called a death-watch, whereas I have since, near three years ago, oft found by trial, that it is a noise made upon paper, by a little, nimble, running worm, just like a louse, but whiter, and quicker; and it is most usually behind a paper pasted to a wall, especially to wainscot ; and it is rarely if ever heard but in the heat of summer." Our author, however, relapses immediately into his honest credulity, adding: 'But he who can deny it to be a prodigy, which is recorded by Melchior Adamus, of a great and good man, who had a clock-watch that had layen in a chest many years unused; and when he lay dying, at eleven o'clock, of itself, in that chest, it struck eleven in the hearing of many."' From Brand, Popular Antiquities, vol. 3, p. 226.]
[88] [Gough, Sep. Mons. 1. 12.]
[89] [An. Eg. 2. 261, 2nd ser.]
[90] [2 Henry, 6, act 4, sc. 2. Shakespeare]
[91] [Faerie Queene?]
[92] [Hieroglyphica, Bk. 2:2. 'An EAGLET symbolizes something prolific of males, or of a circular form, or the seed of man.']
[93] [See Grant, Blavatsky etc.]
[94] ['AMONG the Anglo-Saxons the nuptial benediction
was performed under a veil, or square piece of cloth, held at each corner by a
tall man over the bridegroom and bride, to conceal her virgin blushes; but if
the bride was a widow, the veil was esteemed useless. According to the use of
the church of Sarum, when there was a marriage before mass, the parties kneeled
together and had a fine linen cloth (called the care cloth) laid over their
heads during the time of mass, till they received the benediction, and then were
dismissed.'
Footnote 1: 'In the Hereford Missal it is directed that at a particular prayer
the married couple shall prostrate themselves, while four clerks hold the pall,
i. e. the care cloth over them. See the Appendix to Hearne's Glastonbury, p. 309
et seq. The Rubric in the Sarum Manual is somewhat different: "Prosternat se
sponsus et sponsa in oratione ad gradum altaris, extenso super eos pallio, quod
teneant quatuor clerici per quatuor cornua in superpelliciis." The York Manual
also differs here: "Missa dein celehratur, illis genuflectentibus sub pallio
super eos extento, quod teneant duo clerici in superpelliceis."' From Brand,
Popular Antiquities, vol. 2, p. 142.]
[95] [See note 94 above.]
[96] [Source.]
[97] [Gough, Camden, 3. 658. In Brand?]
[98] [Brand, Popular Antiquities, 'Gloves at Weddings.' 'The late Rev. Dr. Lort says in a MS. note: "At Wrexham, in Flintshire, on occasion of the marriage of the surgeon and apothecary of the place, August 1785, I saw at the doors of his own and neighbours' houses, throughout the street where he lived, large boughs and posts of trees, that had been cut down and fixed there, filled with white paper, cut in the shape of women's gloves and of white ribbons."' Vol. 2, p. 127, the 5th ed.]
[99] [Hos. 10:11.]
[100] [Brand, Popular Antiquities, 'Cornutes.' 'Grose mentions a fair called Horn-Fair, held at Charlton, in Kent, on St. Luke's day, the 18th of October. It consists of a riotous mob, who, after a printed summons dispersed through the adjacent towns, meet at Cuckold's Point, near Deptford, and march from thence in procession through that town and Greenwich to Charlton, with horns of different kinds upon their heads; and at the fair there are sold ram's-horns, and every sort of toy made of horn; even the ginger-bread figures have horns. A sermon is preached at Charlton church on the fair day. Tradition attributes the origin of this licentious fair to King John, who, it is said, being detected in an adulterous amour, compounded for his crime by granting to the injured husband all the land from Charlton to Cuckold's Point, and established the fair as a tenure.' Vol. 2, p. 194, the 5th ed.]
[101] [Hieroglyphica, bk. 2:18. 'A cow's HORN when depicted signifies punishment.']
[102] ['Greene, in his Conceipt, 1598, p. 33, uses this expression of a cornute: "But certainely beleeved that Giraldo his master was as soundly armde for the heade, as either Capricorne, or the stoutest horned signe in the Zodiacke."' From Brand, Popular Antiquities, vol. 2, p. 183. Correct author and title is: Dickenson, Greene in Conceipt.]
[103] [Mayne, Am. Warre, 3.2.]
[104] [Source.]
[105] [Gayton, Don Quixote, p. 218.]
[106] [Birch, RP, 10, 141, note. Not Birch! Chabas'Magic Papyrus', note not one of Birch's.]
[107] [Giraldus Cambriensis (i.e., Gerald of Wales), Descr. ch. 2.]
[108] [Select Pap. 46.4. Birch]
[109] [Source.]
[110] [Of I and O]
[111] [West. Isles, 41-50.]
[112] [Eisenlohr, RP, 6 or 8? Or Chabas, RP, 10?]
[113] [Hall, Epigr. Against Marston.]
[114] [Brand, Popular Antiquities, 'Lee-Penny.' 'THE Lee-penny, or Lee-stone, is a curious piece of antiquity belonging to the family of Lee in Scotland. It is a stone, of a dark red colour and triangular shape, and its size about half an inch on each side. It is set in a piece of silver coin, which, though much defaced, by some letters still remaining, it is supposed to be a shilling of Edward the First, the cross being very plain, as it is on his shillings. It has been, by tradition, in the Lee family since the year 1320; that is, a little after the death of King Robert Bruce, who having ordered his heart to be carried to the Holy Land, there to be buried, one of the noble family of Douglas was sent with it, and it is said got the crowned heart in his arms from that circumstance; but the person who carried the heart was Simon Locard of Lee, who just about this time borrowed a large sum of money from Sir William de Lindsay, a prior of Ayr, for which he granted a bond of annuity of ten pounds of silver, during the life of the said Sir William de Lindsay, out of his lands of Lee and Cartland. The original bond, dated 1323, and witnessed by the principal nobility of the country, is still remaining among the family papers. As this was a great sum in those days, it is thought it was borrowed for that expedition; and from his being the person who carried the royal heart, he changed his name to Lockheart, as it is sometimes spelt, or Lockhart, and got a heart within a lock for part of his arms, with the motto Corda serata pando. This Simon Lockhart having taken prisoner a Saracen prince or chief, his wife came to ransom him, and on counting out the money or jewels, this stone fell out of her purse, which she hastily snatched up; which Simon Lockhart observing, insisted to have it, else he would not give up his prisoner. Upon this the lady gave it him, and told him its many virtues, viz. that it cured all diseases in cattle, and the bite of a mad dog both in man and beast. It is used by dipping the stone in water, which is given to the diseased cattle to drink; and the person who has been bit, and the wound or part infected, is washed with the water. There are no words used in the dipping of the stone, nor any money taken by the servants, without incurring the owner's displeasure. Many are the cures said to be performed by it; and people come from all parts of Scotland, and even as far up in England as Yorkshire, to get the water in which the stone is dipped, to give their cattle, when ill of the murrain especially, and black leg. A great many years ago, a complaint was made to the ecclesiastical courts, against the Laird of Lee, then Sir James Lockhart, for using witchcraft. It is said, when the plague was last at Newcastle, the inhabitants sent for the Lee-penny, and gave a bond for a large sum in trust for the loan; and that they thought it did so much good, that they offered to pay the money, and keep the Lee-penny; but the gentleman would not part with it. A copy of this bond is very well attested to have been among the family papers, but supposed to have been spoiled along with many more valuable ones, about fifty years ago, by rain getting into the charter-room, during a long minority, and no family residing at Lee. The most remarkable cure performed upon any person, was that of Lady Baird, of Sauchton Hall, near Edinburgh; who having been bit by a mad dog, was come the length of hydrophobia; upon which, having sent to beg the Lee-penny might be sent to her house, she used it for some weeks, drinking and bathing in the water it was dipped in, and was quite recovered. This happened above eighty years ago; but it is very well attested, having been told by the lady of the then Laird of Lee, and who died within these thirty years. She also told, that her husband, Mr. Lockhart, and she were entertained at Sauchton Hall, by Sir Robert Baird and his lady, for several days, in the most sumptuous manner, on account of the lady's recovery, and in gratitude for the loan of the Lee-penny so long, as it was never allowed to be carried from the house of Lee.' Vol. 3, pp. 327-8, the 5th ed.]
[115] [Mon. 4. 322.]
[116] [Lery, Hist. p. 153. Quoted by Tylor, Early Hist. p. 262.]
[117] [The Miller's Tale.
Popular Antiquities, 'Turning Cat in Pan.' 'I suspect " the miller's thumb" to have been the name of the strickle used in measuring corn, the instrument with which corn is made level and struck off in measuring; in Latin called "radius," which Ainsworth renders "a stricklace or stricke, which they use in measuring of corn." Perhaps this strickle had a rim of gold, to show it was standard; true, and not fraudulent.' Vol. 3, p. 388, the 5th ed.]
[118] [Kelly, Curiosities, p. 226.]
[119] [Ib. 226-7.]
[120] [Kelly, p. 228.]
[121] [Brand, Popular Antiquities. 'Midsummer Eve.' 'In the Churchwardens' Accounts of St. Martin Outwich (see Nichols's Illustrations, p. 273), we have: "1524. Payde for byrche and bromes at Midsom 1, ijd." "1525. Payde for byrch and bromes at Mydsom 1, iijrf."' Vol. 1, p. 307, the 5th ed.]
[122] [Works, 3. 256. 'The following curious
passage is taken from Dr. King's Miscellany Poems; see his Works,
1776, iii. 256:
"When the young people ride the Skimmington,
There is a general trembling in a town.
Not only he for whom the person rides
Suffers, but they sweep other doors besides;
And by that hieroglyphic does appear
That the good woman is the master there."'
From Brand, Popular Antiquities, vol. 2, 192.]
[123] [Bunsen, Egypt's Place, 1. 551, no. 149.]
[124] [Geography.]
[125] [Davies, Myth. p. 137.]
[126] [Ibid., p.?]
[127] [Gwawd Llud y Mawr. Taliesin, ARC. 74?see p. 316.]
[128] [CN, p. 244.]
[129] [Letter in NQ, 20/10/1871.]
[130] [Descr. de l'Egypt, 1809. Jomard]
[131] [Rit. 99]
[132] [Taliesin, ch. 2.]
[133] [Rit. 9.]
[134] [From Brand.]
[135] [Book 1, Lines 157-60 (p. 8 of London, 1922 ed.):
'But when the swinging Signs your Ears offend
With creaking Noise, then rainy Floods impend;
Soon shall the Kennels swell with rapid Streams,
And rush in muddy Torrents to the Thames.']
[136] [P. 40. Men Miracles,
with other Poems,
'The round of a milk-score is, if I mistake not, also marked with a cross
for a shilling, though unnoted by Lluellin (Poems, 1679, p. 40), in the
following passage:
"By what happe
The fat harlot of the tappe
Writes, at night and at noone,
For a tester half a moone,
And a great round for a shilling."'
From Brand, Popular Antiquities, vol. 1, 156, the 5th ed.]
[137] ['As do the following in the British Apollo,
fol. Lond. 1710, vol. iii. No . 34:
" I'm amazed at the signs,
As I pass through the town:
To see the odd mixture,
A Magpye and Crown,
The Whale and the Crow,
The Razor and Hen,
The Leg and Sev'n Stars,
The Bible and Swan,
The Ax and the Bottle,
The Tun and the Lute,
The Eagle and Child,
The Shovel and Boot."' From
Brand, Popular Antiquities, vol. 2, p. 355; see also Hotten, p. 18.]
[138] [Rit. 17. 'These same are behind the constellation of the Thigh [Ursa major] of the Northern heaven.' Birch's tr.]
[139] [Hist. Sign-Boards, pl. 8, p. 61.]
[140] [CN, p. 107.]
[141] [Bk. 1:96.]
[142] [vol.2, 30. pl. 49. 2nd ser.]
[143] [Dunbar, Poems. In Scotland a wisp of straw upon a pole is, or was heretofore, the indication of an alehouse. So in a quotation already made, from Dunbar's macaronic Will of Maister Andro Kennedy: "Et unum ale-wisp ante me." From Brand, Popular Antiquities, vol. 2, p. 353.]
[144] [Song 3.]
[145] [Brand, Baring-Gould, Bale.]
[146] [Pengelly, Kent's Cavern, p. ?]
[147] [NQ, 8th Apr. 1871.]
[148] [Roby, vol. 1, 23. 1st ser.]
[149] [CN, p. 1.]
[150] [CN, p. 2.]