Part 19

Polydore Vergil, observing on the pagan processions and the custom of publicly carrying about images of the gods with relics, says, “Our priests do the same thing. We observe all these ceremonies, but I know not whether the custom is as good as it is showy; I fear, I fear, I say, that in these things, we rather please the gods of the heathen than Jesus Christ, for they were desirous that their worshippers should be magnificent in their processions, as Sallust says; but Christ hates nothing more than this, telling us, _When thou prayest, enter into thy closet, and when thou hast shut thy door pray to thy Father_. What will then become of us, if we act contrary to his commandment? Surely, whatever may become of us, we do act contrary to it.”

Brand shows, from “Dunstan’s Concord of Monastic Rules,” that the monks went in surplices to the church for candles, which were to be consecrated, sprinkled with holy water, and censed by the abbot. Every monk took a candle from the sacrist, and lighted it. A procession was made, thirds and mass were celebrated, and the candles, after the offering, were offered to the priest. The monks’ candles signified the use of those in the parable of the wise virgins.

In catholic countries the people joined the priests in their public processions to the churches, every individual bearing a burning candle, and the churches themselves blazed with supernumerary illuminations at mid-day.

It is to be noted, that from Candlemas the use of tapers at vespers and litanies, which prevailed throughout the winter, ceased until the ensuing ALL HALLOW MASS; and hence the origin of an old English proverb in Ray’s Collection--

“On Candlemas-day Throw candle and candlestick away.”

Candlemas candle-carrying remained in England till its abolition by an order in council, in the second year of king Edward VI.

* * * * *

The “Golden Legend” relates, that a lady who had given her mantle to a poor man for the love of our lady, would not go to church on Candlemas-day, but went into her own private chapel, and kneeling before the altar, fell asleep, and had a miraculous vision, wherein she saw herself at church. Into this visionary church she imagined that a troop of virgins came, with a noble virgin at their head, “crowned ryght precyously,” and seated themselves in order; then a troop of young men, who seated themselves in like order; then one, with a proper number of candles, gave to each a candle, and to the lady herself he gave a candle of wax; then came St. Laurence as a deacon, and St. Vincent as a sub-deacon, and Jesus Christ as the priest, and two angels bearing candles; then the two angels began the Introit of the mass, and the virgins sung the mass; then the virgins went and each offered the candle to the priest, and the priest waited for the lady to offer her candle; then “the glorious quene of virgyns” sent to her to say that she was not courteous to make the priest tarry so long for her, and the lady answered that the priest might go on with the mass, for she should keep her candle herself, and not offer it; and the virgin sent a second time, and the lady said she would not offer the candle; then “the quene of virgyns” said to the messenger, “Pray her to offer the candle, and if she will not, take it from her by force;” still she would not offer the candle, and therefore the messenger seized it; but the lady held so fast and long, and the messenger drew and pulled so hard, that the candle broke, and the lady kept half. Then the lady awoke, and found the piece of candle in her hand; whereat she marvelled, and returned thanks to the glorious virgin, who had not suffered her to be without a mass on Candlemas-day, and all her life kept the piece of candle for a relic; and all they that were touched therewith were healed of their maladies and sicknesses.

* * * * *

Poetry is the history of ancient times. We know little of the times sung by Homer but from his verses. To Herrick we must confess our obligation for acquaintance with some of the manners pertaining to this “great day in the calendar.” Perhaps, had he not written, we should be ignorant that our forefathers fared more daintily during the Christmas holidays than at other seasons; be unaware of the rule for setting out the due quantum of time, and orderly succession, to Christmas ever-greens; and live, as most of us have lived, but ought not to live longer, without being informed, that the Christmas-log may be burnt until this day, and must be quenched this night till Christmas comes again.

_Candlemas Eve._

End now the white-loafe and the pye, And let all sports with Christmas dye.

* * * * *

Kindle the Christmas Brand, and then Till sunne-set let it burne, Which quencht, then lay it up agen, Till Christmas next returne.

Part must be kept wherewith to teend The Christmas Log next yeare, And where ’tis safely kept, the fiend Can do no mischiefe there.

_Herrick._

How severely he enjoins the removal of the last greens of the old year, and yet how essential is his reason for their displacement:

_Candlemas Eve._

Down with the Rosemary, and so Down with the Baies and Misletoe; Down with the Holly, Ivie, all Wherewith ye drest the Christmas Hall; That so the superstitious find No one least Branch there left behind: For look, how many leaves there be Neglected there, maids, trust to me, So many goblins you shall see.

_Herrick._

Hearken to the gay old man again, and participate in his joyous anticipations of pleasure from the natural products of the new year. His next little poem is a collyrium for the mind’s eye:

_Ceremonies for Candlemasse Eve._

Down with the Rosemary and Bayes, Down with the Misleto; Instead of Holly, now up-raise The greener Box (for show.)

The Holly hitherto did sway; Let Box now domineere, Untill the dancing Easter-day, On Easter’s Eve appeare.

Then youthful Box, which now hath grace, Your houses to renew, Grown old, surrender must his place Unto the crisped Yew.

When Yew is out, then Birch comes in, And many Flowers beside, Both of a fresh and fragrant kinne, To honour Whitsuntide.

Green Bushes then, and sweetest Bents, With cooler Oken boughs, Come in for comely ornaments To re-adorn the house.

Thus times do shift; each thing his turne do’s hold; New things succeed, as former things grow old.

_Herrick._

Brand cites a curious anecdote concerning John Cosin, bishop of Durham, on this day, from a rare tract, entitled “The Vanitie and Downefall of superstitious Popish Ceremonies, preached in the Cathedral Church of Durham, by one Peter Smart, a prebend there, July 27, 1628,” Edinborough, 4to. 1628. The story is, that “on Candlemass-day last past, Mr. Cozens, in renuing that popish ceremonie of burning Candles to the honour of our lady, busied himself from two of the clocke in the afternoon till foure, in climbing long ladders to stick up wax candles in the said Cathedral Church: the number of all the Candles burnt that evening was two hundred and twenty, besides sixteen torches; sixty of those burning tapers and torches standing upon, and near, the high Altar, (as he calls it,) where no man came nigh.”

A contributor to the Gentleman’s Magazine informs Mr. Urban, in 1790, that having visited Harrowgate for his health a few years before, he resided for some time at that pleasant market-town Rippon, where, on the Sunday before Candlemas-day, he observed that the collegiate church, a fine ancient building, was one continued blaze of light all the afternoon from an immense number of candles.

Brand observes, that in the north of England this day is called the “Wives’ Feast Day;” and he quotes a singular old custom from Martin’s book on the Western Islands, to this effect:--“The mistress and servants of each family dress a sheaf of oats in women’s apparel, put it in a large basket, and lay a wooden club by it, and this they call Brüd’s Bed; and the mistress and servants cry three times, ‘Brüd is come, Brüd is welcome!’ This they do just before going to bed. In the morning they look among the ashes, and if they see the impression of Brüd’s club there, they reckon it a presage of a good crop, and prosperous year; if not, they take it as an ill omen.”

* * * * *

A Dorsetshire gentleman communicates a custom which he witnessed at Lyme Regis in his juvenile days; to what extent it prevailed he is unable to say, his knowledge being limited to the domestic circle wherein he was included. The wood-ashes of the family being sold throughout the year as they were made, the person who purchased them annually sent a present on Candlemas-day of a large candle. When night came, this candle was lighted, and, assisted by its illumination, the inmates regaled themselves with cheering draughts of ale, and sippings of punch, or some other animating beverage, until the candle had burnt out. The coming of the Candlemas candle was looked forward to by the young ones as an event of some consequence; for, of usage, they had a sort of right to sit up that night, and partake of the refreshment, till all retired to rest, the signal for which was the self-extinction of the Candlemas candle.

* * * * *

Bishop Hall, in a Sermon on Candlemas-day, remarks, that “it hath been an old (I say not how true) note, that hath been wont to be set on this day, that if it be clear and sun-shiny, it portends a hard weather to come; if cloudy and louring, a mild and gentle season ensuing.” This agrees with one of Ray’s proverbs:

“The hind had as lief see his wife on the bier, As that Candlemas-day should be pleasant and clear.”

So also Browne, in his “Vulgar Errors,” affirms, that “there is a general tradition in most parts of Europe, that inferreth the coldness of succeeding winter from the shining of the sun on Candlemas-day, according to the proverbial distich:

‘Si Sol splendescat Mariâ purificante, Major erit glacies post festum quam fuit ante.’”

The “Country Almanac” for 1676, in the month of February, versifies to the same effect:

“Foul weather is no news; hail, rain, and snow, Are now expected, and esteem’d no woe; Nay, ’tis an omen bad, The yeomen say, If Phœbus shows his face the second day.”

_Country Almanac_, (_Feb._) 1676.

Other almanacs prophesy to the like purport:

“If Candlemas-day be fair and bright, Winter will have another flight; But if Candlemas-day be clouds and rain, Winter is gone, and will not come again.”

The next old saw is nearer the truth than either of the preceding:

“When Candlemas-day is come and gone, The snow lies on a hot stone.”

* * * * *

FLORAL DIRECTORY.

Snowdrop. _Galanthus Nivalis_ Dedicated to the _Purification of the Virgin Mary_.

~February 3.~

Holiday at the Exchequer.

_St. Blase._ _St. Anscharius_, A. D. 865. _St. Wereburge_, Patroness of Chester. _St. Margaret_, of England.

_St. Blase._

This saint has the honour of a place in the church of England calendar, on what account it is difficult to say. All the facts that Butler has collected of him is, that he was bishop of Sebaste in Armenia, receiver of the relics of St. Eustratius, and executor of his last will; that he is venerated for the cure of sore throats; principal patron of Ragusa, titular patron of the wool-combers; and that he was tormented with iron combs, and martyred under Licinius, in 316.

Ribadeneira is more diffuse. He relates, that St. Blase lived in a cave, whither wild beasts came daily to visit him, and be cured by him; “and if it happened that they came while he was at prayer, they did not interrupt him, but waited till he had ended, and never departed without his benediction. He was discovered in his retirement, imprisoned, and cured a youth who had a fish-bone stuck in his throat by praying.” Ribadeneira further says that Ætius, an ancient Greek physician, gave the following

_Receipt for a stoppage in the throat_:

“Hold the diseased party by the throat, and pronounce these words:--BLASE, _the martyr and servant of Jesus Christ, commands thee to pass up or down_!”

The same Jesuit relates, that St. Blase was scourged, and seven holy women anointed themselves with his blood; whereupon their flesh was combed with iron combs, their wounds ran nothing but milk, their flesh was whiter than snow, angels came visibly and healed their wounds as fast as they were made; and they were put into the fire, which would not consume them; wherefore they were ordered to be beheaded, and beheaded accordingly. Then St. Blase was ordered to be drowned in the lake; but he walked on the water, sat down on it in the middle, and invited the infidels to a sitting; whereupon threescore and eight, who tried the experiment, were drowned, and St. Blase walked back to be beheaded.

The “Golden Legend” says, that a wolf having run away with a woman’s swine, she prayed St. Blase that she might have her swine again, and St. Blase promised her, with a smile, she should, and the wolf brought the swine back; then she slew it, and offered the head and the feet, with some bread and a candle, to St. Blase. “And he thanked God, and ete thereof; and he sayd to her, that every yere she sholde offre in his chirche a candell. And she dyd all her lyf, and she had moche grete prosperyte. And knowe thou that to thee, and to all them that so shal do, shal well happen to them.”

It is observed in a note on Brand, that the candles offered to St. Blase were said to be good for the tooth-ache, and for diseased cattle.

* * * * *

“Then followeth good sir Blase, who doth a waxen Candell give, And holy water to his men, whereby they safely live I divers Barrels oft have seene, drawne out of water cleare, Through one small blessed bone of this same holy Martyr heare: And caryed thence to other townes and cities farre away, Ech superstition doth require such earnest kinde of play.”

The origin of St. Blase’s fame has baffled the inquiry of antiquaries; it seems to have rolled off with the darkness of former ages, never to be known again. To the _wool-combers_ this saint is indebted for the maintenance of his reputation in England, for no other trade or persons have any interest in remembering his existence; and this popularity with a body of so much consequence may possibly have been the reason, and the only reason, for the retention of his name in the church calendar at the Reformation. That it is not in the wane with them, is clear from a report in the _Leeds Mercury_, of the 5th of February, 1825. The article furnishes the very interesting particulars in the subjoined account:--

CELEBRATION OF

~Bishop Blase’s Festival,~

AT BRADFORD, 3d FEBRUARY, 1825.

The septennial festival, held in honour of bishop Blase, and of the invention of wool-combing attributed to that personage, was on this day celebrated at Bradford with great gaiety and rejoicing.

There is no place in the kingdom where the bishop is so splendidly commemorated as at Bradford. In 1811, 1818, and at previous septennial periods, the occasion was celebrated with great pomp and festivity, each celebration surpassing the preceding ones in numbers and brilliance. The celebration of 1825 eclipsed all hitherto seen, and it is most gratifying to know, that this is owing to the high prosperity of the worsted and woollen manufactures, which are constantly adding fresh streets and suburban villages to the town.

The different trades began to assemble at eight o’clock in the morning, but it was near ten o’clock before they all were arranged in marching order in Westgate. The arrangements were actively superintended by Matthew Thompson, Esq. The morning was brilliantly beautiful. As early as seven o’clock, strangers poured into Bradford from the surrounding towns and villages, in such numbers as to line the roads in every direction; and almost all the vehicles within twenty miles were in requisition. Bradford was never before known to be so crowded with strangers. Many thousands of individuals must have come to witness the scene. About ten o’clock the procession was drawn up in the following order:--

Herald bearing a flag. _Woolstaplers_ on horseback, each horse caparisoned with a fleece. _Worsted Spinners and Manufacturers_ on horseback, in white stuff waistcoats, with each a sliver over the shoulder, and a white stuff sash; the horses’ necks covered with nets made of thick yarn. _Merchants_ on horseback, with coloured sashes. Three Guards. Masters’ Colours. Three Guards. _Apprentices and Masters’ Sons_, on horseback, with ornamented caps, scarlet stuff coats, white stuff waistcoats, and blue pantaloons. _Bradford_ and _Keighley Bands_. _Mace-bearer_, on foot. Six Guards. KING. QUEEN. Six Guards. Guards. JASON. PRINCESS MEDEA. Guards. Bishop’s Chaplain. BISHOP BLASE. _Shepherd and Shepherdess._ _Shepherd Swains._ _Woolsorters_, on horseback, with ornamented caps, and various coloured slivers. _Comb Makers._ _Charcoal Burners._ _Combers’ Colours._ Band. _Woolcombers_, with wool wigs, &c. Band. _Dyers_, with red cockades, blue aprons, and crossed slivers of red and blue.

The following were the numbers of the different bodies, as nearly as could be estimated:--24 _woolstaplers_, 38 _spinners_ and _manufacturers_, 6 _merchants_, 56 _apprentices_ and _masters’ sons_, 160 _wool-sorters_, 30 _combmakers_, 470 _wool-combers_, and 40 _dyers_. The KING, on this occasion, was an old man, named _Wm. Clough_, of Darlington, who had filled the regal station at four previous celebrations. Jason (the celebrated legend of the Golden Fleece of Colchis, is interwoven with the commemoration of the bishop,) was personated by _John Smith_; and the fair MEDEA, to whom he was indebted for his spoils, rode by his side.--BISHOP BLASE was a personage of very becoming gravity, also named _John Smith_; and he had enjoyed his pontificate several previous commemorations; his chaplain was _James Beethom_. The ornaments of the spinners and manufacturers had a neat and even elegant appearance, from the delicate and glossy whiteness of the finely combed wool which they wore. The apprentices and masters’ sons, however, formed the most showy part of the procession, their caps being richly adorned with ostrich feathers, flowers, and knots of various coloured yarn, and their stuff garments being of the gayest colours; some of these dresses, we understand, were very costly, from the profusion of their decorations. The shepherd, shepherdess, and swains, were attired in light green. The wool-sorters, from their number and the height of their plumes of feathers, which were, for the most part, of different colours, and formed in the shape of _fleur-de-lis_, had a dashing appearance. The combmakers carried before them the instruments here so much celebrated, raised on standards, together with golden fleeces, rams’ heads with gilded horns, and other emblems. The combers looked both neat and comfortable in their flowing wigs of well-combed wool; and the garb of the dyers was quite professional. Several well-painted flags were displayed, one of which represented on one side the venerable BISHOP _in full robes_, and on the other a shepherd and shepherdess under a tree. Another had a painting of MEDEA _giving up the golden fleece to_ JASON: a third had a portrait of the KING: and a fourth appeared to belong to some association in the trade. The whole procession was from half a mile to a mile in length.

When the procession was ready to move, _Richard Fawcett, Esq._ who was on horseback at the head of the spinners, pronounced, uncovered, and with great animation, the following lines, which it had long been customary to repeat on these occasions, and which, if they have not much poetical elegance, have the merit of expressing true sentiments in simple language:--

Hail to the day, whose kind auspicious rays Deign’d first to smile on famous bishop Blase! To the great author of our combing trade, This day’s devoted, and due honour’s paid; To him whose fame thro’ Britain’s isle resounds, To him whose goodness to the poor abounds; Long shall his name in British annals shine, And grateful ages offer at his shrine! By this our trade are thousands daily fed, By it supplied with means to earn their bread. In various forms our trade its work imparts, In different methods, and by different arts, Preserves from starving, indigents distress’d As combers, spinners, weavers, and the rest. We boast no gems, or costly garments vain, Borrow’d from India, or the coast of Spain; Our native soil with wool our trade supplies, While foreign countries envy us the prize. No foreign broil our common good annoys, Our country’s product all our art employs; Our fleecy flocks abound in every vale, Our bleating lambs proclaim the joyful tale. So let not Spain with us attempt to vie, Nor India’s wealth pretend to soar so high; Nor Jason pride him in his Colchian spoil, By hardships gain’d, and enterprising toil, Since Britons all with ease attain the prize, And every hill resounds with golden cries. To celebrate our founder’s great renown Our shepherd and our shepherdess we crown; For England’s commerce, and for George’s sway, Each loyal subject give a loud HUZZA. HUZZA!

These lines were afterwards several times repeated, in the principal streets and roads through which the cavalcade passed. About five o’clock they dispersed.

* * * * *

FLORAL DIRECTORY.

Great water moss. _Fontinalis Antepyretica._ Dedicated to _St. Blase_.

~February 4.~

_St. Andrew Corsini_, A. D. 1373. _St. Phileas._ _St. Gilbert._ _St. Jane, or Joan_, Queen, A. D. 1505. _St. Isidore_, of Pelusium, A. D. 449. _St. Rembert_, Archbishop of Bremen, A. D. 888. _St. Modan_, of Scotland. _St. Joseph_, of Leonissa, A. D. 1612.

Goe plow in the stubble, for now is the season For sowing of fitches, of beanes, and of peason. Sow runciuals timely, and all that be gray, But sow not the white, till St Gregorie’s day.

_Tusser_

* * * * *

FLORAL DIRECTORY.

Goldilocks. _Polytricum Commune._ Dedicated to _St. Jane_. Indian Bay. _Laurus Indica._ Dedicated to _St. Margaret of England_.

~February 5.~

Holiday at the Exchequer.

_St. Agatha._ _The Martyrs of Japan._ _The Martyrs of China._ _St. Avitus_, Archbishop, A. D. 525. _St. Alice_, or _Adelaide_, A. D. 1015. _St. Abraamius_, Bishop of Arbela.

_St. Agatha._

This saint, who is in the calendar of the church of England, was a Sicilian martyr about the year 251. Butler relates, that before her death she was tortured, and being refused physicians, St. Peter himself came from heaven, healed her wounds, and filled her prison with light. He also as gravely states, that several times when Catana was in danger from the eruptions of mount Ætna, her veil carried in procession averted the volcanic matter from the city.

* * * * *

FLORAL DIRECTORY.

Common Primrose. _Primula vulgaris._ Dedicated to _St. Agatha_. Red Primrose. _Primula aculis._ Dedicated to _St. Adelaide_.

~February 6.~

Sexagesima Sunday.

_St. Dorothy_, A. D. 308. _St. Vedast_, Bishop, A. D. 539. _St. Amandus_, A. D. 675. _St. Barsanuphius._

* * * * *

FLORAL DIRECTORY.

Blue Jacinth. _Hyacinthus Orientalis cœruleus._ Dedicated to _St. Dorothy_.

~February 7.~

_St. Romuald_, A. D. 1027. _St. Richard_, King of the West Saxons, A. D. 722. _St. Theodorus_ of Heraclea, A. D. 319. _St. Tresain_, 6th Cent. _St. Augulus_, Bishop.

* * * * *

FLORAL DIRECTORY.

Roundleaved Cyclamen. _Cyclamen Coum._ Dedicated to _St. Romuald_.

~February 8.~