March 26.
Easter Sunday.
There is little trace in England of the imposing effect of this festival in papal terms.
It is affirmed, that at Queen’s-college, Oxford, the first dish brought to the table on Easter-day, is a red herring, riding away on horseback, that is to say, a herring placed by the cook, something after the likeness of a man on horseback, set on a corn sallad.[104] This is the only vestige of the pageants which formerly were publicly exhibited by way of popular rejoicing for the departure of the forty days Lent fast, and the return to solid eating with the Easter festival.
The custom of eating a gammon of bacon at Easter, still maintained in some parts of England, is founded on the abhorrence our forefathers thought proper to express, in that way, towards the Jews at the season of commemorating the resurrection.[105]
Lifting at Easter, and pace or paste eggs, with other usages derived from catholic customs, are described and traced in vol. i. p. 421.
Since these “Caps well fit; by Titus in Sandgate and Titus every where,” a curious little duodecimo, printed at Newcastle in 1785, has come into the editor’s hands, from whence is extracted the following—
Paste Egg Tale
Once—yes once, upon a Paste-Egg-Day,
Some lords and ladies met to play;
For then such pastimes bore the bell.
Like old Olympicks—full as well;
And now, our gentry on the green,
Throng’d forth, to see, and to be seen,
Moment this, for assignation,
And all the courtesy of fashion.
A poor old woman, passing by,
Gaz’d at the ring with curious eye
Sometimes frowning, sometimes smiling.
In thought approving—or reviling.
Not yet quite froze, by want or age,
Her fancy could at times engage;
Her age might reckon eighty-five,
But curiosity alive,
She fix’d her barnacles to nose
The better to observe the shows.
Discover’d soon—some wags stept forth,
And ask’d her, what such sights were worth,
What did she think of genteel modes,
Where half believ’d themselves half-Gods?
And t’other half, so wondrous wise,
Believe that bliss—in trifling lies?
They begg’d that she would frank declare
What she thought such people were?
The grey-hair’d matron rubb’d her eyes,
Then turn’d her glasses to the skies;
As if to catch some thought in cue,
To give them truth and laughter too.
Next, humbly beg’d for some Paste Eggs,
With leave to sit,—to rest her legs.
Then down she squats, and round they throng,
Impatient for some jokelike song;
Of eggs they brought her number nine,
All nicely mark’d, and colour’d fine,
One, was blacker than the sloe,
Another, white as driven snow.
Red, crimson, purple, azure, blue,
Green, pink, and yellow, rose to view.
She closely peel’d them, one by one,
Broke this, and that, till all were done.
Then shrugg’d her shoulders,—wav’d her head,
But not one syllable she said.
Amaz’d, at silence so profound;
The quality press closer round;
And gently urg’d her, more and more,
To answer what they ask’d before?
And how did one so ripe in years,
Estimate a life like theirs?
What semblance, worthy observation,
Suited the heirs of dissipation?
Whilst she, kept pressing up and down
As seeking how their wish to crown.
What had she apropos to say
Of persons so superbly gay?
In throth—quo’ she, I’m short and plain
Long speaking only gives me pain;
And faith I have ye, gentlefolks,
As clear in view, as whites or yokes,
So like those eggs—I can but smile,
In every cast of light and style.
Your transient colours, fleet as theirs,
Your flimsiness, in spite of airs;
In substance, scarce more rare or new,
Some parboil’d—some par-rotten too:
Of little worth, in wisdom’s eye,
And thrown, at last, like egg-shells by.
They heard—they frown’d—but fled the green,
As if a thunderbolt had been.
Lostwithiel Custom.
A very singular custom formerly prevailed at Lostwithiel, in Cornwall, on Easter Sunday. The freeholders of the town and manor having assembled together, either in person or by their deputies, one among them, each in his turn, gaily attired and gallantly mounted, with a sceptre in his hand, a crown on his head, and a sword borne before him, and respectfully attended by all the rest on horseback, rode through the principal street in solemn state to the church. At the churchyard stile, the curate, or other minister, approached to meet him in reverential pomp, and then conducted him to church to hear divine service. On leaving the church, he repaired, with the same pomp and retinue, to a house previously prepared for his reception. Here a feast, suited to the dignity he had assumed, awaited him and his suite; and, being placed at the head of the table, he was served, kneeling, with all the rites and ceremonies that a real prince might expect. This ceremony ended with the dinner; the prince being voluntarily disrobed, and descending from his momentary exaltation, to mix with common mortals. On the origin of this custom, but one opinion can be reasonably entertained, though it may be difficult to trace the precise period of its commencement. It seems to have originated in the actual appearance of the prince, who resided at Restormel castle in former ages; but on the removal of royalty, this mimic grandeur stepped forth as its shadowy representative, and continued for many generations as a memorial to posterity of the princely magnificence with which Lostwithiel had formerly been honoured.[106]
The Biddenden Maids.
To the Editor of the Every-Day Book.
Tenterden, February, 1826.
Sir,—I beg to enclose you a specimen of a Biddenden cake, and a printed account, which you may perhaps think worth insertion in the Every-Day Book.
The small town of Biddenden is about four miles from Tenterden, on the right of the road. It is at present populous, though the clothing manufacture, which first occasioned the increase of the population of this part of the county, in the reign of Edward III. when the Flemings first introduced it, has for many years failed here: several good houses, still remaining, discover the prosperity of the former inhabitants. The church is a handsome regular building, and its tower a structure of a considerable height and strength; a portion of the old part is still remaining. In this there is a free grammar school, endowed with a good house and garden, and a salary of 20l. per annum. Two maiden sisters left some land adjoining the glebe to the parish, of the rent of 20l. a year, which is held by the churchwardens, and distributed in bread to the poor on Easter-day. A representation of the donors is impressed on the leaves, and on the cakes, which were formerly thrown from the roof of the church.
In the high chancel against the north wall is a monument, with a bust in white marble, executed by Scheemaker, of sir John Norris, who died in 1749; admiral of the British fleets, and vice-admiral of England.
I am, &c.
J. J. A. F.
The “Biddenden cake,” transmitted through this obliging correspondent, appears to have been made some years ago, and carefully preserved; the “printed account” accompanying it, is “adorned” by a wood cut figure of the founders of the endowment, improved by the engraver from the impressions on the cakes. But, altogether setting aside that wood cut, the annexed [engraving] is an exact representation of the baker’s impress on the cake sent to the editor, and is of the exact size of the cake. A verbatim copy of the “printed account” on a half sheet of demy, circulated at this time, is subjoined to the present engraving.
The Biddenden Cake.
Copy of the printed Narrative before referred to.
A NEW AND ENLARGED ACCOUNT OF THE
BIDDENDEN MAIDS IN KENT,
BORN JOINED AT THE HIPS AND SHOULDERS:
With a well authenticated Account of a similar Phenomenon of Two Brothers.
On Easter Sunday in every year after Divine Service in the afternoon at the Parish of Biddenden, in the County of Kent, there are by the Churchwardens, given to Strangers about 1000 Rolls, with an impression on them similar to the Plate. The origin of this Custom is thus related.
In the year 1100 at Biddenden, in Kent, were born Elizabeth and Mary Chulkhurst, Joined together by the Hips and Shoulders, and who lived in that state, Thirty Four Years!! at the expiration of which time, one of them was taken ill and after a short period died; the surviving one was advised to be separated from the corpse which she absolutely refused by saying these words, “as we came together, we will also go together,” and about six hours after her sister’s decease, she was taken ill and died also. A Stone near the Rector’s Pew marked with a diagonal line is shewn as the place of their interment.
The moon on the east oriel shone, Through slender shafts of shapely stone,
The silver light, so pale and faint, Shewed the twin sisters and many a saint,
Whose images on the glass were dyed; Mysterious maidens side by side.
The moon beam kissed the holy pane, And threw on the pavement a mystic stain.
It is further stated, that by their will, they bequeathed to the Churchwardens of the Parish of Biddenden, and their successors, Churchwardens for ever, certain pieces or parcels of Land in the Parish, containing about 20 Acres, which is hired at 40 Guineas per annum, and that in commemoration of this wonderful Phenomenon of Nature, the Rolls and about 300 Quartern Loaves and Cheese in proportion, should be given to the Poor Inhabitants of the Parish.
This account is entirely traditionary, the Learned Antiquarian Hasted, in his account of the Charities of the Parish, states the Land “was the gift of two Maidens, of the name of Preston: and that the print of the women on the cakes has only been used within these 80 years, and was made to represent two poor widows, as the general objects of a charitable benefaction.” It is probable that the investigation of the learned Antiquary, brought to light some record of the name of the Ladies, for in the year 1656, the Rev. W. Horner, then Rector of the Parish, claimed the Land, as having been given to augment his glebe, but was non-suited in the court of Exchequer. In the pleadings preserved in the Church, the names of the Ladies are not stated, not being known. There are also two other Places where such Phenomena are said to have occurred.
If these statements weaken the credibility of the tradition, the following account of a Lusus Naturæ, compiled from the London Medical Repository, for 1821, page 138, will unquestionably confirm the opinion of many as to the probability of the Phenomenon of the Biddenden Maids,—Mr. Livingstone, the Surgeon of the British Factory at Canton, relates that there was shewn at Macao, A-ke, a boy about sixteen years of age, to whom was attached another Male Child, united at the pit of the stomach by the neck, as if his head was plunged into Ake’s breast. At the time of their birth they were nearly of an equal size, but the parasite has not much increased since that period. The skin of A-ke joins regularly and smoothly, the neck of the parasite, so that he can turn his brother on either of his sides upon himself, but the natural position is breast to breast; on the whole the parasite is well formed being about two feet in length.—A-ke thinks that at one period their feelings were reciprocal, but for some time he has not perceived it except in one particular act, when his brother never fails to do the same, he however feels the slightest touch applied to his brother.
A-ke has generally a sickly appearance, but excepting the parasite, is well formed; about 4 feet 10 inches high; is easily fatigued in walking or ascending a flight of steps being obliged to support his brother with his hands. When fatigued he breathes with difficulty, and is only relieved by laying down.
CHAMBERS and EXALL, Printers, (King’s Arms Printing Office) TENTERDEN.
The preceding “account” is an enlargement of a preceding one of the same size, on a larger type, with this imprint, “Biddenden: Printed and Sold by R. Weston—1808. [Price Two-pence.]” R. Weston’s paper does not contain the story of “A-ke,” which is well calculated to make the legend of the “Biddenden Maids,” pass current with the vulgar.
Our Tenterden correspondent adds, in a subsequent letter, that, on Easter Sunday, Biddenden is completely thronged. The public houses are crowded with people attracted from the adjacent towns and villages by the usage, and the wonderful account of its origin, and the day is spent in rude festivity.
To elucidate this annual custom as fully as possible, all that Mr. Hasted says of the matter is here extracted:—
“Twenty acres of land, called the Bread and Cheese Land, lying in five pieces, were given by persons unknown, the yearly rents to be distributed among the poor of this parish. This is yearly done on Easter Sunday in the afternoon, in six hundred cakes, each of which have the figures of two woman impressed on them, and are given to all such as attend the church; and two hundred and seventy loaves, weighing three pounds and a half a piece, to which latter is added one pound and an half of cheese, are given, to the parishoners only, at the same time.
“There is a vulgar tradition in these parts, that the figures on the cakes represent the donors of this gift, being two women, twins, who were joined together in their bodies, and lived together so, till they were between twenty and thirty years of age. But this seems without foundation. The truth seems to be, that it was the gift of two maidens of the name of Preston, and that the print of the women on the cakes has taken place only within these fifty years, and was made to represent two poor widows as the general objects of a charitable benefaction. William Horner, rector of this parish in 1656 brought a suit in the exchequer for the recovery of these lands, as having been given for an augmentation of his glebe land, but he was nonsuited. The lands are bounded on the east by the glebe, on the south by the highway, and one piece on the north of the highway; they are altogether of the yearly value of about 31l. 10s.”[107]
Allusion is made by the rev. Mr. Fosbroke, to a custom in the thirteenth century of seizing all ecclesiastics who walked abroad between Easter and Pentecost, because the apostles were seized by the Jews after Christ’s passion; and making them purchase their liberty by money.[108]
Mr. Brand relates, “that on Easter Sunday, is still retained at the city of Durham in the Easter holidays: on one day the men take off the women’s shoes, or rather buckles, which are only to be redeemed by a present: on another day the women make reprisals, taking off the men’s in like manner.” The annexed letter shows that the practice in that city is not quite out of fashion, though buckles are.
To the Editor of the Every-Day Book.
Durham, March 3, 1826.
Sir,—To contribute towards the information you desire to convey concerning popular customs, &c. I will describe one, much practised in Durham, which I think you have not noticed in the former volume of your interesting work.
On Easter Sunday it is a common custom here, for a number of boys to assemble in the afternoon, and as soon as the clock strikes four, scour the streets in parties, and accost every female they may happen to meet, with “pay for your shoes if you please,” at the same time, stooping to take them off; which, if they do, and do not immediately get a penny or two-pence, they will actually carry off by main force. I have known the boys have, at least, a dozen odd shoes; but generally, something is given, which in the evening they either spend in public houses, or divide. On Easter Monday, the women claim the same privilege towards the male sex. They begin much earlier in the day, and attack every man and boy they can lay hold of to make them pay for their shoes; if the men happen to wear boots, and will not pay any thing, the girls generally endeavour to seize their hats and run off. If a man catches the girl with the hat, it is usually thrown or handed about to the great amusement of the spectators, till the person is baffled out of a sixpence to redeem the right of wearing it again: but this, like all other old customs, has greatly fallen off lately, and is now chiefly practised by a few children.
I am, &c.
J. B.
A contributor to the “Gentleman’s Magazine” in August, 1790, says that, at Rippon, in Yorkshire, “on Easter Sunday, as soon as the service of the church is over, the boys run about the streets, and lay hold of every woman or girl they can, and take their buckles from their shoes. This farce is continued till the next day at noon, when the females begin, and return the compliment upon the men, which does not end till Tuesday evening; nay, I was told that, some years ago, no traveller could pass through the town without being stopped and having his spurs taken away, unless redeemed by a little money, which is the only way to have your buckles returned.”
Pressing in Church.
On the morning of Easter Sunday, 1596, during the reign of queen Elizabeth, the lord mayor and aldermen of London received the royal command to raise a thousand men with the utmost expedition; wherefore they repaired with their deputies, constables, and other officers, to the churches, and having caused the doors to be shut, took the people during divine service from their worship, till the number was completed, and having armed them, the men, so raised and equipped, were marched the same night for Dover, in order to their embarkation for France; but in the mean time, Elizabeth having received advice of the reduction of Calais by the Spaniards, they were countermanded, and returned to the city in about a week after their departure.[109]
Easter Day Customs
At Twickenham and Paddington.
According to Mr. Lysons, “There was an ancient custom at Twickenham, of dividing two great cakes in the church upon Easter-day among the young people; but it being looked upon as a superstitious relic, it was ordered by parliament, 1645, that the parishioners should forbear that custom, and, instead thereof, buy loaves of bread for the poor of the parish with the money that should have bought the cakes. It appears that the sum of £1. per annum is still charged upon the vicarage for the purpose of buying penny loaves for poor children on the Thursday after Easter. Within the memory of man they were thrown from the church-steeple to be scrambled for; a custom which prevailed also, some time ago, at Paddington, and is not yet totally abolished.” A correspondent imagines that the Paddington custom of throwing bread from the church-steeple, which exists also in other parishes, was derived from largesses bestowed on the poor by the Romish clergy on occasion of the festival, and that it has been continued since the Reformation, and, therefore, since the institution of poor rates, without due regard to its original object.
Biddenden Custom.
Since the former sheet was printed, an article occurs to the editor in the “Gentleman’s Magazine,” which it seems proper to notice. The writer there states, that “Biddenden is a parish of great extent, as most parishes in the weald of Kent are;” that this part of the country is called the weald, “from the growth of large timber, oak particularly;” that the town of Biddenden is about five miles equi-distant from three several market towns, Cranbrook, Smarden, and Tenterden; and is distant about fifteen miles from Maidstone. On the same authority, is now added that it does not furnish any antique inscriptions, nor does the weald in general yield the inquirer any thing antique or invaluable to repay his search. In the reign of queen Elizabeth, John Mayne, esq. endowed a good house and garden with 20l. per annum, for a free grammar school, which owing to the salary being fixed at that amount by the founder, is neither eligible to persons qualified under the regulations, nor is it capable of being increased. The visitation of the school, was formerly in the archbishop of Canterbury, but is so no longer, and the schoolmaster is appointed by the lord. The archbishop is patron of the rectory, which, in the reign of Henry VIII., was valued so high as 35l. The fair here is on the 8th of November. Mr. Urban’s correspondent noticing “the two maided-sisters who grew together from the waist downwards,” refers to accounts of similar wonders, and waggishly ends his list by directing to the “Memoirs of Scriblerus, by A. Pope,” as an authority corroborative of the apocryphal “Biddenden Maids.”
Paste Eggs.
A correspondent, T. A., mentions this custom in Cheshire: “Children go round the village and beg eggs for their Easter dinner; they accompany it by a short song, which I am sorry I am unable to present to you, but the burthen of it is addressed to the farmer’s dame, and asking ‘an egg, bacon, cheese, or an apple, or any good thing that will make us merry,’ ends with
‘And I pray you, good dame, an Easter egg.’”
In Cumberland and Westmorland, and other parts of the north of England, boys beg, on Easter eve, eggs to play with, and beggars ask for them to eat. These eggs are hardened by boiling, and tinged with the juice of herbs, broom-flowers, &c. The eggs being thus prepared, the boys go out and play with them in the fields; rolling them up and down, like bowls, upon the ground, or throwing them up, like balls, into the air.[110]
Sugar Cupping
In the Peak of Derbyshire.
To the Editor of the Every-Day Book.
Tideswell, Derbyshire, March 31, 1826.
Sir,—The pleasure and instruction I have derived from the perusal of your interesting miscellany, induce me to offer to your notice a custom in this neighbourhood denominated Sugar-cupping, which, like similar remnants of the “olden time,” is gradually running into disuse.
Last Sunday, being Easter-day, I walked to the “Dropping Tor,” the rendezvous of the “sugar-cuppers,” but, owing to the extreme inclemency of the weather, no one was there, nor was it, I believe, once visited during the day. From frequent inquiry of the oldest persons in the neighbourhood, I can learn nothing but that, on Easter Sunday, they were used, when children, to go to the “Dropping Tor,” with a cup in one pocket and a quarter of a pound of sugar in the other, and having caught in their cups as much water as was desired from the droppings of the spring, they dissolved the sugar in it, and drank it. The natural consequences resulting from the congregation of a quantity of “young men and maidens” followed, and they returned home. I was anxious to discover some jargon repeated by the youthful pilgrims, as an invocation to the saint of the spring, or otherwise; but I could not collect any thing of the kind. I conjecture this custom to be peculiar to this part. If you, or any of your correspondents, can furnish more satisfactory information respecting it, some of your readers will not regret I have troubled you with the hint.
With respect, I am,
Your obedient servant,
A Peakril.
Further notice of this usage at “the Peak,” will be acceptable to the editor, who is neither acquainted with the practice nor its origin. At some wells it is customary, on certain days, for persons to strew flowers, or hang garlands on the brink. Accounts of this nature, especially if accompanied by a drawing of the place, are very desirable. We have hitherto had no water customs, yet springs were very early objects of veneration. These remains of ancient respect will be duly respected when communicated.
Easter Day at Rome.
On this day the pope himself goes in grand procession to the cathedral of St. Peter, and assists at the high mass. The church is lined with the guarda nobile, in their splendid uniforms of gold and scarlet, and nodding plumes of white ostrich feathers, and the Swiss guards, with their polished cuirasses and steel helmets. The great centre aisle is kept clear by a double wall of armed men, for the grand procession, the approach of which is proclaimed by the sound of trumpet from the farther end of the church. Priests advance, loaded with still augmenting magnificence, as they ascend to the higher orders. Cloth of gold, and embroidery of gold and silver, and crimson velvet, and mantles of spotted ermine, and flowing trains, and attendant train-bearers, and mitres and crucifixes glittering with jewels, and priests and patriarchs, and bishops and cardinals, dazzle the eye, and fill the whole length of St. Peter’s. Lastly, comes the pope, in his crimson chair of state, borne on the shoulders of twenty palfrenieri, arrayed in robes of white, and wearing the tiara, or triple crown of the conjoined Trinity, with a canopy of cloth of silver floating over his head; preceded by two men, carrying enormous fans, composed of large plumes of ostrich feathers, mounted on long gilded wands. He stops to pay his adorations to the miraculous Madonna in her chapel, about half-way up; and this duty, which he never omits, being performed, he is slowly borne past the high altar, liberally giving his benediction with the twirl of the three fingers as he passes.
He is then set down upon a magnificent stool, in front of the altar, on which he kneels, and his crown being taken off, and the cardinals taking off their little red caps, and all kneeling in a row, he assumes the attitude of praying. Having remained a few minutes, he is taken to a chair prepared for him, to the right of the throne. There he reads from a book, and is again taken to the altar, on which his tiara has been placed; and, bareheaded, he repeats—or as, by courtesy, it is called, sings—a small part of the service, throws up clouds of incense, and is removed to the crimson-canopied throne. High mass is celebrated by a cardinal and two bishops, at which he assists. During the service, the Italians seem to consider it quite as much of a pageant as foreigners, but neither a new nor an interesting one; they either walk about, and talk, or interchange pinches of snuff with each other, exactly as if it had been a place of amusement, until the tinkling of a little bell, which announces the elevation of the host, changes the scene. Every knee is now bent to the earth, and every voice hushed; the reversed arms of the military ring with an instantaneous clang on the marble pavement, as they sink on the ground, and all is still as death. This does not last above two minutes till the host is swallowed. Thus begins and ends the only part that bears even the smallest outward aspect of religion. The military now pour out of St. Peter’s, and form an extensive ring before its spacious front, behind which the horse guards are drawn up, and an immense number of carriages, filled with splendidly dressed women, and thousands of people on foot, are assembled. Yet the multitude almost shrunk into insignificance in the vast area of the piazza; and neither piety nor curiosity collect sufficient numbers to fill it. The tops of the colonnades all round, however, are thronged with spectators; and it is a curious sight to see a mixture of all ranks and nations,—from the coronetted heads of kings, to the poor cripple who crawls along the pavement,—assembled together to await the blessing of their fellow mortal. Not the least picturesque figures among the throng are the contadini, who, in every variety of curious costume, flock in from their distant mountain villages, to receive the blessing of the holy father, and whose bright and eager countenances, shaded by their long dark hair, turn to the balcony where the pope is to appear. At length the two white ostrich-feather fans, the forerunners of his approach, are seen; and he is borne forward on his throne, above the shoulders of the cardinals and bishops, who fill the balcony. After an audible prayer he arises, and, elevating his hands to heaven, invokes a solemn benediction upon the multitude, and the people committed to his charge. Every head uncovers; the soldiers, and many of the spectators, kneel on the pavement to receive the blessing. It is given with impressive solemnity, but with little of gesture or parade. Immediately the thundering of cannon from the castle of St. Angelo, and the peal of bells from St. Peter’s, proclaim the joyful tidings to the skies. The pope is borne out, and the people rise from their knees.[111]
Greek Easter.
The “Picture of Greece in 1825,” by Messrs. Emerson and Humphreys, and count Pecchio, contains some particulars of the celebration of the Greek church. They say,
“To-day being the festival of Easter, Napoli presented a novel appearance, viz. a clean one. This feast as the most important in the Greek church, is observed with particular rejoicings and respect. Lent having ceased, the ovens were crowded with the preparations for banquetting. Yesterday every street was reeking with the blood of lambs and goats; and to-day, every house was fragrant with odours of pies and baked meats; all the inhabitants, in festival array, were hurrying along to pay their visits and receive their congratulations; every one, as he met his friend, saluted him with a kiss on each side of his face, and repeated the words Χριστος ανεστη—‘Christ is risen.’ The day was spent in rejoicings in every quarter; the guns were fired from the batteries, and every moment the echoes of the Palamede were replying to the incessant reports of the pistols and trophaics of the soldiery. On these occasions, the Greeks (whether from laziness to extract the ball, or for the purpose of making a louder report, I know not,) always discharge their arms with a bullet: frequent accidents are the consequence. To-day, one poor fellow was shot dead in his window, and a second severely wounded by one of these random shots. In the evening, a grand ceremony took place in the square: all the members of the government, after attending divine service in the church of St. George, met opposite the residence of the executive body; the legislative being the most numerous, took their places in a line, and the executive passing along them from right to left, kissing commenced with great vigour, the latter body embracing the former with all fervour and affection. Amongst such an intriguing factious senate as the Greek legislation, it requires little calculation to discern that the greater portion of these salutations were Judas’s kisses.”
Turkish Easter.
The journals of 1824, contain the following extract, from a private letter, dated Tangiers, in Africa:—“The day after my arrival I was present at the celebration of this country’s Easter, a religious ceremony which greatly resembles our Easter, and is so called.—At break of day, twenty salutes of cannon announce the festival. At this signal, the pacha proceeds to a great plain ranged outside the city, where he is received by all the troops of the garrison, ranged under arms. An unfortunate ram is laid upon an altar there; the pacha approaches it, and plunges a knife into its throat; a Jew then seizes the bleeding animal, hoists it on his shoulders, and runs off with it to the mosque. If the animal still lives at the moment he arrives there, which very seldom fails to occur, the year will be a good one: if the contrary happens, great lamentations and groanings are made—the year will be bad. As soon as the victim is dead, a great carnage begins. Every Moor sacrifices, according to his means, one or more sheep, and this in the open street; the blood streams down on all sides; men and women imbrue themselves in it as much as they please; they cry, sing, dance, and endeavour to manifest the joy that animates them in a thousand forms. As soon as night appears, the town resounds with discharges of musketry, and it is not till the end of eight days that this charming festival concludes.”
Prophecy Concerning Easter.
For the Every-Day Book.
Notwithstanding the flood of information which has been poured over the country during the last half century, superstition, at once the child and mother of ignorance, still holds no inconsiderable sway over the minds of men. It is true, that the days of ghosts and apparitions are nearly over, but futurity is as tempting as ever, and the seventh son of a seventh son is still potent enough to charm away the money and bewilder the senses of the credulous, and Nixon’s and Mother Shipton’s prophecies still find believers. The coincidences by which these legendary predictions are sometimes fulfilled, are often curious. The present year may be said to witness the accomplishment of one. It has been said—
When my Lord falls in my Lady’s lap,
England beware of some mishap.
Meaning thereby, that when the festival of Easter falls near to Lady-day, (the 25th of March,) this country is threatened with some calamity. In the year 1818, Easter-day happened on the 22d of March, and in the November of that year, queen Charlotte died. In 1826, Easter-day happening on the 26th of March, distress in the commercial world may be regarded as a fulfilment of the prediction. Spanish history affords a curious instance of this kind. It is related, that Peter and John de Carvajal, who were condemned for murder, (A. D. 1312,) on circumstantial evidence, and that very frivolous, to be thrown from the summit of a rock, Ferdinand IV., then king of Spain, could by no means be prevailed upon to grant their pardon. As they were leading to execution, they invoked God to witness their innocence, and appealed to his tribunal, to which they summoned the king to appear in thirty days’ time. He laughed at the summons; nevertheless, some days after, he fell sick, and went to a place called Alcaudet to divert himself and recover his health, and shake off the remembrance of the summons if he could. Accordingly, the thirtieth day being come, he found himself much better, and after showing a great deal of mirth and cheerfulness on that occasion with his courtiers, and ridiculing the illusion, retired to rest, but was found dead in his bed the next morning. (See Turquet’s general History of Spain 1612, p. 458, cited in Dr. Grey’s notes to Hudibras, part iii. canto 1. lines 209, 210.)
The same author (Dr. Grey,) quotes from Dr. James Young, (Sidrophel vapulans, p. 29,) that Cardan, a celebrated astrologer lost his life to save his credit; for having predicted the time of his own death, he starved himself to verify it: or else being sure of his art, he took this to be his fatal day, and by those apprehensions made it so. The prophecy of George Wishart, the Scottish martyr, respecting the death of cardinal Beatoun, is a striking feature in a catalogue of coincidences. In such light may be cited the stories of the predicted death of the duke of Buckingham, in the time of Charles I., that of lord Lyttleton in later days, and many others.
Lord Bacon, who, on many points illuminated the sixteenth with the light of the nineteenth century, after referring in his chapter on prophecies (see his Essays) to the fulfilment of many remarkable fulfilments, delivers his opinion on that point in the following words:—“My judgment is, that they ought all to be despised, and ought to serve but for winter talk by the fireside. Though when I say despised, I mean for belief.——That that hath given them grace, and some credit consisteth in these things. 1st. that men mark when they hit, and never when they miss; as they do, also of dreams. 2d. that probable conjectures and obscure traditions many times turn themselves into prophecies: while the nature of man which coveteth divination, thinks it no peril to foretell that, which indeed they do but collect.——The 3d. and last (which is the great one) is, that almost all them, being infinite in number, have been impostures, and by idle and crafty brains, merely contrived and feigned after the event passed.”
J. W. H.
Easter Day.
The editor is favoured with a hint, which, from respect to the authority whence it proceeds, is communicated below in its own language.
To the Editor of the Every-Day Book.
Harley street, March 22, 1826.
Sir,—Before I slip from town for the holidays, let me observe that it may be useful, and more useful perhaps than you imagine, to many of your readers, if you were to mention the earliest day whereon Easter can occur: for, as not only movable feasts, but law terms, and circuits of judges, and the Easter recess of parliament, depend on this festival, it influences a vast portion of public business, and of the every-day concerns of a great number of individuals in the early season of the year.
The earliest possible day whereon Easter can happen, in any year, is the 22d of March. It fell on that day in 1818, and cannot happen on that day till the year 2285.
The latest possible day whereon Easter can happen, is the 25th of April.
We can have no squabble this year concerning the true time of Easter. The result of the papers on that subject in the first volume of your excellent publication, vindicated the time fixed for its celebration, in this country, upon those principles which infallibly regulate the period.
In common with all I am acquainted with, who have the pleasure of being acquainted with your Every-Day Book, I wish you and your work the largest possible success. I am, &c.
Alpha.
P.S. It occurs to me that you may not be immediately able to authenticate my statement; and, therefore, I subscribe my name for your private satisfaction.
—— ———.
Easter King.
As the emperor, Charles V., was passing through a small village in Arragon, on Easter-day, he was met by a peasant, who had been chosen the paschal, or Easter king of his neighbourhood, according to the custom of his country, and who said to him very gravely, “Sir, it is I that am king.” “Much good may it do you, my friend,” replied the emperor, “you have chosen an exceedingly troublesome employment.”