The virtue and mysterious power of the divining rod is still believed by many, and has frequently been resorted to during this century for the purpose of discovering water springs and metallic veins. The diviner takes a willow wand with a forked end: the forked points are held in his two hands, the other end pointing horizontally in front of him, and as he walks slowly over a field he watches the movements of the rod. When it bends towards the earth, as if apparently strongly attracted thereto, he feels certain he is passing over a spring or metallic vein. But the phenomenon, it is believed, will not take place with every one who may try it, there being only certain parties, mediums as we would name them in these days, who have the gift of operating successfully; and such parties obtained great fame in countries and districts where water was scarce, as they were able to point out the exact spots where wells should be dug, and also in such counties as Cornwall, where they could point out the spots where a mine could profitably be sunk. Again and again within these few years have warm controversies been carried on in public papers on the question of the reality of the virtue and power of the dousing rod for discovering minerals or mineral veins. Some have argued that a hazel rod is as perfect as a willow rod, and have adduced instances of its successful application.
There was another form of divining essentially an appeal to the lot, in which a stick was used, and which was frequently employed to determine matters of considerable importance. Boys resorted to it in their games in order to determine between two parties, to settle for example which side should take a certain part in a game, or which of two lads, leaders in a game, should have the first choice of associates. A long stick was thrown into the air and caught by one of the parties, then each alternately grasped it hand over hand, and he who got the last hold was the successful party. He might not have sufficient length of stick to fill his whole hand, but if by closing his hand upon the end projecting from his opponent's hand, he could support the weight of the stick, this was enough.
The various methods of divining which are generally regarded as modern inventions, such as the many forms of divining by cards, the reading of the future from the position of the leaves of tea in a tea-cup, etc., we will pass by without comment, only remarking that the prevalence among us still of such superstitious notions shows that men, notwithstanding our boasted civilisation, are still open to believe in mysteries which, to common sense, are incredible, without exhibiting the slightest trace of scepticism, and without taking any trouble to investigate the truth of the pretensions, contenting themselves with a saying I have often heard—"Wonderful things were done of old which we cannot understand, and God's hand is not yet shortened. He can do now what He did then." And so they save themselves trouble of reasoning, a process which, to the majority, is disagreeable.
[CHAPTER VIII.]
SUPERSTITIONS RELATING TO ANIMALS.
any other superstitious notions still exist among us with respect to certain animals, which have, no doubt, had their origin in remote times—some of them, doubtless, being survivals of ancient forms of animal worship. The ancient Egyptians worshipped animals, or held certain animals as symbols of divine powers. The Jews made a division of animals into clean and unclean, and the ancient Persians held certain animals in detestation as having a connection with the evil spirit; while others were esteemed by them as connected with the good spirit or principle. Other ancient nations held certain animals as more sacred than others, and these ideas still exist among us, modified and transformed to a greater or less extent. The robin is a familiar example of a bird which is held in veneration by the popular mind. The legend of the robins in the Babes in the Wood may have increased this veneration. There was a popular saying that the robin had a drop of God's blood in its veins, and that therefore to kill or hurt it was a sin, and that some evil would befall anyone who did so, and, conversely, any kindness done to poor robin would be repaid in some fashion. Boys did not dare to harry a robin's nest.
The yellow yite, or yellow hammer, was held in just the opposite estimation, and although one of the prettiest of birds, their nests were remorselessly harried, and their young often cruelly killed. When young, I was present at an act of this sort, and, as an illustration of courage and affection in the parent bird, I may relate the circumstance. The nest, with four fledglings, was about a quarter of a mile outside the village. It was carried through the village to a quarry, as far on the opposite side. The parent bird followed the boys, uttering a plaintive cry all the way. On reaching the quarry, the nest was laid on the ground, and a certain distance measured off, where the boys were to stand and throw stones at it. While this was being done, the parent bird flew to the nest, and made strenuous efforts to draw it away; and when the stones were thrown, it flew to a little distance, continuing its cry; and only flew away when it was made the mark for the stones. These boys would never have thought of doing the same thing to a nest of robins. It was said to have a drop of the devil's blood in its veins, and that its jerky and unsteady flight was a consequence of this. The hatred to the yellow hammer, however, was only local. The swallow was also considered to have a drop of the deil's blood in its veins; but, unlike the yellow hammer, instead of being persecuted, it was feared, and therefore let alone. If a swallow built its nest in a window-corner, it was regarded as a lucky omen, and the annoyance and filth arising therefrom was patiently borne with under the belief that such a presence brought luck and prosperity to the house. To tear down a swallow's nest was looked upon as a daring of the fates, and when this was done by the proprietor or tenant, there were many who would prophesy that death or some other great calamity would overtake, within a twelvemonth, the family of the perpetrator. To possess a hen which took to crowing like a cock boded ill to the possessor or his family if it were not disposed of either by killing or selling. They were generally sold to be killed. Only a few years ago I had such a prodigy among a flock of hens which I kept about my works, and one day it was overheard crowing, when one of the workmen came to me, and, with a solemn face, told the circumstance, and advised me strongly to have it destroyed or put away, as some evil would surely follow, relating instances he had known in Ireland. This superstition has found expression in the Scotch proverb: "Whistling maids and crowing hens are no canny about a house."