Domestic folk-lore. Dyer Thomas Firminger Thiselton
century, and that it even still remains in use. There are many variations of it, and the following two distiches obtained from Lancashire are quaint, having been written, it has been thought, by the Puritans, in ridicule: —
"Matthew, Mark, Luke, and John,
Hold the horse that I leap on.
Matthew, Mark, Luke, and John,
Take a stick and lay upon."
A Lincolnshire clergyman, anxious to learn something of the nature of the prayers said by the children of the agricultural poor, visited some of their cottages a few years ago in the evening, and listened to the little ones as they said their prayers. The concluding portion, he tells us, was always intercession for relations, but the form it generally took was peculiar. In the first place, it was not, as is the case with the more educated classes, "Pray God bless father and mother," &c., but "Pray for father, pray for mother, pray for brothers and sisters," and so on. In certain cases, through carelessness and rapidity, the words had degenerated into "Pray father, pray mother," &c. There can be no doubt that originally the prayer was this: – "Pray for father;" then a Pater noster, or an Ave Maria, or both, would be said; then "Pray for mother," &c. After the Reformation, as time went on, the constant repetition of the Pater and the use of the Ave Maria would gradually die out with the change of religious ideas, and thus the prayer would assume its present form, "Pray for father, pray for mother."
Referring, in the second place, to the superstitions of children, we find an immense number of curious rhymes on various subjects used by them throughout the country. While many of these have, no doubt, been taught them by nurserymaids, a great part, as Mr. Chambers has pointed out in his "Popular Rhymes of Scotland," may be thought to have taken their rise in the childish imagination during that familiar acquaintance with natural objects, which it is one of the most precious privileges of the young to enjoy in rural districts. Besides, too, we must not forget that children seem to have a peculiar love for all natural objects, often finding pleasure in looking at some wayside flower, or in watching the movements of some tiny insect, which in after-years do not bring them the same interest. The fact, indeed, that the young mind is a true admirer of nature in all probability accounts for many of those pleasing rhymes which constitute much of the child's folk-lore.
Some of the charms, for instance, used to influence the weather are curious, and it is worthy of note that these, in many cases, are not confined to childhood only, but are frequently found in the mouths of our peasants. Thus the child's appeal to rain for its departure has become a general charm, and is familiar to most readers: —
"Rain, rain, go to Spain,
Fair weather, come again."
Aubrey considers this rhyme of great antiquity, and says that "it is derived from the Gentiles." Often in summer-time, when a thunder-shower interrupts some out-door game, one may hear a chorus of young voices shouting —
"Rain, rain, go away,
Come another summer's day."
Or, as other versions have it, "Come again on washing-day." The appearance of a rainbow is generally, too, the signal for various marks of dissatisfaction on the part of the young, who, besides entreating it to vanish as soon as possible, frequently try to charm it away. This they do by placing a couple of straws or twigs crossways on the ground, and so, to quote their phrase, "cross out the rainbow." Another way is to make a cross of two sticks, and to lay four pebbles on it, one at each end. Again, some of the rhymes relating to snow are highly quaint, the following being repeated when it makes its first appearance: —
"The men of the East
Are picking their geese,
And sending their feathers here away, here away."
When, however, boys wish the snow to go away, they sing: —
"Snow, snow, give over,
The cow's in the clover."
Thunder, in the North of England, is called by children "Rattley-bags," and during a storm the boys are in the habit of singing: —
"Rowley, Rowley, Rattley-bags,
Take the lasses and leave the lads."
There is a rhyme which is often repeated by the juvenile folks in the north and midland counties upon seeing the new moon, which, perhaps, may have an indirect allusion to its supposed lucky influence: —
"I see the moon and the moon sees me,
God help the parson that baptised me!" —
containing, evidently, a congratulation upon their birth. Boys, too, have a curious saying respecting the reflection of the sun's beams upon a ceiling, which they term "Jack-a-dandy beating his wife with a stick of silver." If a mischievous boy, with a piece of looking-glass, throws the reflection into the eyes of a neighbour, the latter complains "he's throwing Jack-a-dandy in my eyes."
Passing on to other charm-rhymes connected with natural objects, there are a very numerous class relating to the animal creation. In evening-time, for instance, when the dew begins to fall, boys are fond of hunting the large black snails, on discovering which they exclaim: —
"Snail, snail, put out your horn,
Or I'll kill your father and mother i' th' morn."
This charm, however, is not confined to our own country, but under a variety of forms is found on the Continent. In Scotland, too, children prognosticate the coming weather from the movements of this little creature: —
"Snailie, snailie, shoot out your horn,
And tell us if it will be a bonny day the morn."
School-life, again, has its customs and superstitions, many of which have been transmitted from generation to generation; and childhood, indeed, would seem quite incomplete without them. Thus, according to an odd notion universally accepted in days gone by, and still received with implicit faith, if the master's cane is carefully nicked at the upper end, and a hair inserted, it will, as soon as used, split immediately to the very tip. In school-games, the usual antipathy to odd numbers is found, and a child is easily persuaded to give away a marble to make the number even. A kind of divination, also, is still frequently employed by boys to settle matters of difficulty, such, for example, as who shall be the leaders in a game, the choice of partners, and other details which are deemed of equal importance. The mode of procedure is this: – A long stick is thrown into the air, and caught by one of the parties. Each one then grasps it hand over hand, and he who succeeds in getting the last hold is the successful party. Mr. Henderson says that an odd expression was formerly connected with the lending a knife among boys for the cutting up of a cake or other dainty, the borrowers being asked to give it back "laughing," i. e., with some of the good things it was used to cut.
Among the many old school customs, we may close our present chapter by mentioning a popular one known as "barring out," upon which, it may be remembered, Miss Edgeworth has founded one of her instructive stories. The practice consisted in "barring out" the masters from the scene of their educational labours, the agents in this ceremony being the pupils of the school. It was an occasion of no small disorder —
"Not school-boys at a barring out,
Raised ever such incessant rout."
Addison is reported to have been the leader of a barring out at the Lichfield Grammar School, and to have displayed on the occasion a spirit of disorderly daring very different to that timid modesty which so characterised his after-life. So much, then, for the folk-lore of childhood, a subject indeed full of interest, and possessing a worth far beyond the circle of its own immediate influence, inasmuch as even the simplest nursery jingle or puerile saying has often been found of help in proving the affinity of certain races, and has an ethnological value which the student of comparative philology would be slow to underrate in his task of research.
CHAPTER III
LOVE AND COURTSHIP
Love-tests