CHAPTER VIII.TABLE SUPERSTITIONS.

"At Easter let your clothes be new,Or else be sure you will it rue"

—a notion that still retains its hold on the popular mind, few being found bold enough to transgress this long-rooted custom. In the North of England, so strong is the feeling on this point, that young people rarely omit visiting the nearest market-town prior to Eastertide, to buy some new article of dress or personal ornament, as otherwise they believe the birds—notably rooks—will spoil their clothes. A similar fancy prevails with regard to Whitsuntide, and many would consider that they had forfeited their good luck for the next twelve months if they did not appear in "new things" on Whitsunday.

The superstitions relating to clothes are very numerous, varying in different localities. Thus, according to a Suffolk notion, "if you have your clothes mended on your back, you will be ill-spoken of," or as they say in Sussex, "you will come to want." Again, many before putting on a new coat or dress, take care to place some money in the right-hand pocket, as this insures its always being full. If by mistake, however, the money is put in the left-hand pocket, then the person will never have a penny so long as the coat lasts. It is also a very prevalent belief that if one would secure luck with any article of dress, it must be worn for the first time at church. Equal attention, too, is paid by many to the waythey put on each article of dress—as, in case of its being accidentally inside out, it is considered an omen of success. It is necessary, however, if one wishes the omen to hold good, to wear the reversed portion of attire with the wrong side out till the regular time comes for taking it off. If reversed earlier, the luck is immediately lost. The idea of the "hind-side before" is so closely related to that of "inside out," that one can hardly understand their being taken for contrary omens; yet, "It is worthy of remark, in connection with this superstition," says a correspondent of Chambers's "Book of Days," "that when William the Conqueror, in arming himself for the battle of Hastings, happened to put on his shirt of mail with the hind-side before, the bystanders seem to have been shocked by it, as by an ill-omen, till William claimed it as a good one, betokening that he was to be changed from a duke to a king." Another piece of superstition tells us that the clothes of the dead never last very long, but that as the body decays, so in the same degree do the garments and linen which belonged to the deceased. Hence, in Essex there is a popular saying to the effect that "the clothes of the dead always wear full of holes." When therefore a person dies, and the relatives, it may be, give away the clothes to the poor, one may frequently hear a remark of this kind, "Ah, they may look very well, but they won't wear; they belong to the dead." A similar belief prevails in Denmark, where a corpse is not allowed to be buried in the clothes of a living person, lest as the clothes rot in the grave, that personto whom they belonged should waste away and perish. In accordance also with a superstition prevalent in the Netherlands, the rings of a dead friend or relative are never given away, as it is a sure sign that the giver too will soon die. An absurd notion exists in many parts—one much credited by our country peasantry—that if a mother gives away all the baby's clothes in her possession, she will be sure to have another addition to her family, although the event may be contrary to all expectation. Among other items of folk-lore associated with clothes, we may mention that in the North of England to put a button or hook into the wrong hole while one is dressing in the morning, is held to be a warning that some misfortune will happen in the course of the day; and in Northamptonshire it is said that servants who go to their places in black will never stay the year out. A Dorsetshire superstition is that if a gentleman accidentally burns the tail of his coat, or a lady the hem of her skirt, during a visit at a friend's house, it is a proof they will repeat their visit.

Another article of dress that has its superstitions is the apron, which some women turn before the new moon, to insure good luck for the ensuing month. In Yorkshire, when a married woman's apron falls off, it is a sign that something is coming to vex her; when, however, the apron of an unmarried girl drops down, she is frequently the object of laughter, as there is considered no surer sign than that she is thinking about her sweetheart. Again, if a young woman's petticoats are longer than her dress, this is a proofthat her mother does not love her so much as her father, a notion which extends as far as Scotland. This piece of folk-lore may have originated in the mother not attending so much to the child's dress as was her duty, whereas, however much the father may love his child, he may at the same time be perfectly ignorant of the rights and wrongs of female attire: an excuse which does not hold good in the case of the mother. Some of the descriptions of plants in use among the rural peasantry refer to the petticoat. Thus, the poppy is said to have a red petticoat and a green gown; the daffodil, a yellow petticoat and green gown, and so on; these fancies being the subject of many of our old nursery rhymes, as, for instance:—

"Daffadown-dilly is come up to town,In a yellow petticoat and a green gown."

Passing on in the next place to stockings, it is lucky, as with other articles of dress, to put one wrong-side out, but unlucky to turn it on discovering one's mistake. Some, too, consider it a matter of importance as to which foot they put the stocking on first when dressing themselves in the morning—the luck of the day being supposed in a great measure to depend on this circumstance—as to clothe the left foot before the right one is a sign of misfortune. "Flinging the stocking" was an old marriage custom, being really a kind of divination, which Misson, in his "Travels through England," thus describes:—"The young men, it seems, took thebride's stockings, and the girls those of the bridegroom, each of whom, sitting at the foot of the bed, threw the stocking over their heads, endeavouring to make it fall upon that of the bride or her spouse; if the bridegroom's stocking, thrown by the girls, fell upon the bridegroom's head, it was a sign that they themselves would soon be married; and similar luck was derived from the falling of the bride's stockings, thrown by the young men."

There is a superstitious notion in some places that when the bride retires to rest on her wedding-night, her bridesmaids should lay her stockings across, as this act is supposed to guarantee her future prosperity in the marriage state. Another use to which the stocking has been put is its being hung up to receive presents at Christmas-time, a custom which, as Mr. Henderson points out, the Pilgrim Fathers carried to America, and bequeathed to their descendants.

It is curious to find even the garter an object of superstition, being employed by young women in their love divinations on Midsummer Eve, a period, it must be remembered, considered most propitious for such ceremonies. Their mode of procedure is this:—The maiden anxious to have a peep of her future husband must sleep in a county different from that in which she usually resides, and on going to bed must take care to knit the left garter about the right stocking, repeating the following incantation, and at every pause knitting a knot:—

"This knot I knitTo know the thing I know not yet;That I may seeThe man that shall my husband be;How he goes, and what he wears,And what he does all days and years."

On retiring to rest the wished-for one will appear in her dreams, wearing the insignia of his trade or profession.

Again, as a popular object of superstition the shoe is unrivalled, and antiquaries are still undecided as to why our forefathers invested this matter-of-fact article of dress with such mysterious qualities, selecting it as the symbol of good fortune, one of the well-known uses in which it has been employed being the throwing of it for luck, constant allusions to which practice occur in our old writers. Thus, Beaumont and Fletcher, inThe Honest Man's Fortune, refer to it:—

"Captain, your shoes are old; pray put 'em off,And let one fling 'em after us."

And Ben Jonson, in hisMasque of the Gipsies, represents one of the gipsies as saying:—

"Hurle after an old shoe,I'll be merry what e'er I doe."

This custom, which was once so prevalent, has not yet died out, for in Norfolk, whenever servants are going after new situations, a shoe is thrown after them, with the wish that they may succeed in what they are going about. Some years ago, when vessels engaged in the Greenland whale fishery left Whitby, in Yorkshire, the wives and friends of the sailors threw old shoes at the ships as they passed the pier-head.Indeed, this practice is frequently observed in towns on the sea-coast, and a correspondent ofNotes and Queriesinforms us that one day, when at Swansea, he received a shoe on his shoulder which was intended for a young sailor leaving his home to embark upon a trading voyage. Tennyson has not omitted to speak of this piece of superstition:—

"For this thou shalt from all things seekMarrow of mirth and laughter;And wheresoe'er thou move, good luckShall throw her old shoe after."

As an emblem of good luck, the shoe is thrown with much enthusiasm after a bridal couple. Various explanations have been given of this popular custom. Some think that it was originally intended as a sham assault on the bridegroom for carrying off the bride; and hence a survival of the old ceremony of opposition to the capture of a bride. Others again are of opinion that the shoe was in former times a symbol of the exercise of dominion and authority over her by her father or guardian; the receipt of the shoe by the bridegroom, even if accidental, being an omen that the authority was transferred to him. Thus, in the Bible, the receiving of a shoe was an evidence and symbol of asserting or accepting dominion or ownership; whereas the giving back of the shoe was the symbol of resigning it. Another reason for throwing the shoe is given in the following old rhyme:—

"When Britons boldWedded of old,Sandals were backward thrown,The pair to tellThat, ill or well,The act was all their own."

Throwing the shoe after the wedded pair was, also, no doubt intended as an augury of long life to the bride. In Yorkshire the ceremony of shoe-throwing is termed "thrashing," and the older the shoe the greater the luck; and in some parts of Kent the mode of procedure is somewhat peculiar. After the departure of the bride and bridegroom the single ladies are drawn up in one row, and the bachelors in another. When thus arranged, an old shoe is thrown as far as possible, which the fair sex run for: the winner being considered to have the best chance of marriage. She then throws the shoe at the gentlemen, when the first who gets it is believed to have the same chance of matrimony. A somewhat similar custom prevails in Germany, where the bride's shoe is thrown among the guests at the wedding, the person who succeeds in catching it being supposed to have every prospect of a speedy marriage.

Many auguries are still gathered from the shoe. Thus young girls on going to bed at night place their shoes at right angles to one another, in the form of the letter T, repeating this rhyme:—

"Hoping this night my true love to see,I place my shoes in the form of a T."

As in the case of the stocking, great importance is attached by many superstitious persons as to which shoe they put on first, in allusion to which Butler, in his "Hudibras," says:—

"Augustus, having b' oversightPut on his left shoe 'fore his right,Had like to have been slain that dayBy soldiers mutin'ing for pay."

An old writer speaking of Jewish customs tells us that "some of them observe, in dressing themselves in the morning, to put on the right stocking and right shoe first without tying it. Then afterwards to put on the left shoe, and so return to the right; that so they may begin and end with the right one, which they account to be the most fortunate." A Suffolk doggrel respecting the "wear of shoes" teaches us the following:—

"Tip at the toe: live to see woe;Wear at the side: live to be a bride;Wear at the ball: live to spend all;Wear at the heel: live to save a deal."

Among some of the many charms in which the shoe has been found efficacious, may be mentioned one practised in the North of England, where the peasantry, to cure cramp, are in the habit of laying their shoes across to avert it. Mrs. Latham, in her "West Sussex Superstitions," published in the "Folk-lore Record," tells us of an old woman who was at a complete loss to understand why her "rheumatics was so uncommon bad, for she had put her shoes in the form of a cross every night by the side of her head, ever since she felt the first twinge." In the same county, a cure for ague consists in wearing a leaf of tansy in the shoe.

It is curious that the shoe should have entered intothe superstitions associated with death. According to an Aryan tradition, the greater part of the way from the land of the living to that of death lay through morasses, and vast moors overgrown with furze and thorns. That the dead might not pass over them barefoot, a pair of shoes was laid with them in the grave. Hence a funeral is still called in the Henneberg district "dead-shoe," and in Scandinavia the shoe itself is known as "hel-shoe." There are countless other items of folk-lore connected with the shoe: thus in days gone by the phrase, "Over shoes, over boots" was equivalent to the popular phrase, "In for a penny, in for a pound," an allusion to which we find in Taylor's "Workes" (1630):—

"Where true courage roots,The proverb says, once over shoes, o'er boots."

Again, "to stand in another man's shoe" is a popular expression for occupying the place or laying claim to the honours of another. "Looking for dead men's shoes" is still an every-day phrase denoting those who are continually expecting some advantage which will accrue to them on the death of another. The shoe-horn, too, from its convenient use in drawing on a tight shoe, was formerly applied in a jocular metaphor to subservient and tractable assistants. Thus, for instance, Shakespeare inTroilus and Cressida(Act v., sc. 1) makes Thersites in his railing mood give this name to Menelaus, whom he calls "a thrifty shoeing-horn in a chain, hanging at his brother's (Agamemnon's) leg." It was also employed as a contemptuous phrase for danglers after young women.

A further article of dress that has had much honour conferred upon it is the glove, holding as it does a conspicuous place in many of our old customs and ceremonies. Thus in days gone by it was given, by way of delivery or investiture, in sales or conveyances of lands and goods. It was also employed as the token of a challenge to fight, a symbolical staking, perhaps of the prowess of the hand to which the glove belonged. Hence to hang up a glove in church was a public challenge, very much as a notice affixed to a church-door is a public notice.Aproposof this custom, a story is given in the life of the Rev. Bernard Gilpin, of the diocese of Durham, who died in 1583. It appears that he observed a glove hanging high up in his church, and ascertaining that it was designed as a challenge to any one who should dare to displace it, he desired his sexton to do so. "Not I, sir, I dare do no such thing," he replied. Whereupon the parson called for a long staff, and taking it down himself, put it in his pocket. Preaching afterwards on the subject, he denounced this unseemly practice, saying, "Behold, I have taken it down myself," and producing the glove, he exhibited it to the whole congregation as a spectacle of honour. This custom, we are told, does not appear to have been much older in this country than the thirteenth century, for Matthew Paris, in writing of the year 1245, speaks of it expressly as French. Noblemen wore their ladies' gloves in front of their hats, a practice mentioned by Drayton as having been in vogue at the battle of Agincourt:—

"The noble youth, the common rank above,On their courveting coursers mounted fair,One wore his mistress' garter, one her glove,And he her colours whom he most did love;There was not one but did some favour wear;And each one took it on his happy speed,To make it famous by some knightly deed."

The gift of a pair of gloves was at one time the ordinary perquisite of those who performed some small service; and in process of time, to make the reward of greater value, the glove was "lined" with money; hence the term "glove-money." Relics of the old custom still survive in the presentation of gloves to those who attend weddings and funerals. It is difficult, however, to discover the connection between gloves and a stolen kiss. Our readers, for example, may recollect how, in Sir Walter Scott's "Fair Maid of Perth," Catharine steals from her chamber on St. Valentine's morn, and catching Henry Smith asleep, gives him a kiss; then we have the following:—"Come into the booth with me, my son, and I will furnish thee with a fitting theme. Thou knowest the maiden who ventures to kiss a sleeping man, wins of him a pair of gloves." Gloves are still given to a judge at a maiden assize, a custom which, it has been suggested, originated in a Saxon law, which forbade the judges to wear gloves while sitting on the Bench. Hence, to give a pair of gloves to a judge was tantamount to saying that he need not trouble to come to the Bench, but might wear gloves. Again, in bygone times gloves were worn as a mark of distinction by sovereigns, ecclesiastical dignitaries,and others; their workmanship being excessively costly, richly embroidered as they were and decorated with jewels. "The association of gloves with ecclesiastical dignity survived," says Mr. Leadam in theAntiquary, "the Reformation in England; for although they ceased to be worn in the services of the Church, yet as late as the reign of Charles II. bishops upon their consecration were accustomed to present gloves to the archbishop, and to all who came to their consecration banquet. The lavender gloves with golden fringes which do often adorn their portraits, may still remind our modern prelates of the ancient glories of their predecessors." It was also customary to hang a pair of white gloves on the pews of unmarried villagers who had died in the flower of their youth, and at several towns in England it has been customary from time immemorial to announce a fair by hoisting a huge glove upon a pole—a practice which exists at Macclesfield, Portsmouth, Southampton, and Chester; the glove being taken down at the conclusion of the fair. Hone, in his description of Exeter Lammas Fair, says:—"The charter for this fair is perpetuated by a glove of immense size, stuffed and carried through the city on a very long pole, decorated with ribbons, flowers, &c., and attended with music, parish beadles, and the nobility. It is afterwards placed on the top of the Guildhall, and then the fair commences; on the taking down of the glove the fair terminates." Mr. Leadam also quotes a passage from the "Speculum Saxonicum" which throws light on the origin of this custom:—"Noone is allowed to set up a market or a mint, without the consent of the ordinary or judge of that place; the king ought also to send a glove as a sign of his consent to the same." The glove, therefore, was the king's glove, the earliest form of royal charter, the original sign-manual. Among other items of folk-lore connected with this useful article of dress, we may mention that the term "right as my glove" is a phrase, according to Sir Walter Scott, derived from the practice of pledging the glove as the sign of irrefragable faith. Gloves, too, were in olden times fashionable new year's gifts, having been far more expensive than now-a-days. When Sir Thomas More was Lord Chancellor, he happened to determine a case in favour of a lady named Croaker, who, as a mark of her gratitude, sent him a new year's gift in the shape of a pair of gloves with forty angels in them. But Sir Thomas returned the money with the following letter:—"Mistress, since it were against good manners to refuse your new year's gift, I am content to take your gloves, but as for the lining I utterly refuse it." In the time of Queen Elizabeth, the rural bridegroom wore gloves in his hat as a sign of good husbandry; and on the "Border" to bite the glove was considered a pledge of deadly vengeance, in allusion to which Sir Walter Scott, in his "Lay of the Last Minstrel," says:—

"Stern Rutherford right little said,But bit his glove and shook his head."

The ring, apart from its eventful history, has from the most remote period been surrounded, both in thisand other countries, not only with a most extensive legendary lore, but with a vast array of superstitions, a detailed account of which would be impossible in a small volume like the present one; so we must confine ourselves to some of the most popular.

In the first place, then, certain mysterious virtues have been supposed to reside in rings, not so much on account of their shape as from the materials of which they have been composed. Thus, they have been much worn as talismans or charms, being thought to be infallible preservatives against unseen dangers of every kind. Referring to some of these, we find, for instance, that the turquoise ring was believed to possess special properties, a superstition to which Dr. Donne alludes:—

"A compassionate turquoise, that doth tell,By looking pale, the wearer is not well."

Fenton, too, in his "Secret Wonders of Nature," describes the stone:—"The turkeys doth move when there is any peril prepared to him that weareth it." The turquoise ring of Shylock, which, we are told in theMerchant of Venice(Act iii., sc. 1), he would not part with for a "wilderness of monkeys," was, no doubt, valued for its secret virtues.

The carbuncle, again, amongst other properties, was said to give out a natural light, to which it has been supposed Shakespeare alludes inTitus Andronicus(Act ii., sc. 3), where, speaking of the ring on the finger of Bassianus, he says:—

"Upon his bloody finger he doth wearA precious ring, that lightens all the hole,Which, like a taper in some monument,Doth shine upon the dead man's earthy cheeks,And shows the ragged entrails of the pit."

A piece of popular superstition makes it unlucky to wear an opal ring, although this lovely stone has always been an object of peculiar admiration from the beautiful variety of colours which it displays, and in the Middle Ages was even thought to possess the united virtues of all the gems with whose distinctive colours it was emblazoned. The diamond was believed to counteract poison, a notion which prevailed to a comparatively late period; though, according to another belief, it was considered the most dangerous of poisons, and as such we find it enumerated among the poisons administered to Sir Thomas Overbury, when a prisoner in the Tower. An emerald ring was thought to insure purity of thought; and a toadstone ring was worn as an amulet to preserve new-born children and their mothers from fairies.

Among the omens associated with rings, we may briefly note that to lose a ring which has been given as a pledge of affection is unlucky; as also is the breaking of a ring on the finger; while further superstitions relating to the wedding-ring have been noticed at length in ourchapter on marriage. In days gone by, too, "medicated rings" were held in great repute, and were much used for the cure of diseases, instances of which we find among the remedies still in use for cramp, epilepsy, and fits. Silver seems to have been considered highly efficacious; and rings made of lead, mixed with quicksilver, were worn ascharms against headaches and other complaints. Dactylomancy, or divination by rings, is not quite forgotten among eager aspirants after matrimony, one mode being to suspend a ring by a thread or hair within a glass tumbler, notice being taken as to how many times it strikes the sides of the glass without being touched. Once more, there is an old piece of folk-lore on the colours of stones in "keepsake rings":—

"Oh, green is forsaken,And yellow is forsworn,But blue is the prettiest colour that's worn."

Passing from the ring to another article of dress—perhaps the most insignificant—namely, the pin, we nevertheless find it invested with all kinds of curious superstitions. Thus, it is said that on seeing a pin, one should always pick it up for the sake of good luck, as those who omit to do so run into imminent danger of being overtaken by misfortune, a notion embodied in the following rhyme:—

"See a pin and pick it up,All the day you'll have good luck;See a pin and let it lie,All the day you'll have to cry."

Why, however, North-country people are so persistent in their refusal to give one another a pin, it is not easy to discover. When asked for a pin, they invariably reply, "You may take one; but, mind, I do not give it." One of the most popular species of enchantment to which pins have been applied is that sometimes employed in counteracting the evil effects of witchcraft. One mode is by "pin-sticking," a caseof which recently occurred in the parish of Honiton Clyst, in Devonshire. A landlord having lost one of his tenants, certain repairs and improvements were found necessary to prepare for the next. In carrying out the work a chimney had to be explored, when, in the course of the operation, there was found carefully secreted a pig's heart stuck all over with thin prickles, evidently a substitute for pins. This is supposed to have been done by the direction of some "wise" or cunning person, as a means of taking revenge on the witch to whose incantations the party considered some mischief due, in the belief that the heart of the ill-wisher would be pierced in like manner, until it eventually became as pulseless as that of the pig.

It appears, too, that pins were largely used in a particular species of sorcery. Whenever, for instance, some malevolent individual wished to carry out her ill-natured designs, she made a clay image of the person she intended to harm, baptised the said image with the name of the party whom it was meant to represent, and stuck it full of pins or burnt it. Where the pins were placed the person whom it represented was afflicted with pain, and as the figure wasted, so he was said to waste away. Shakespeare alludes to this superstition, and inRichard III.(Act iii., sc. 4) makes the Duke of Gloucester say to Hastings:—

"Then be your eyes the witness of this ill,See how I am bewitch'd; behold, mine armIs, like a blasted sapling, withered up!And this is Edward's wife, that monstrous witchConsorted with that harlot strumpet Shore,That by their witchcraft thus have marked me."

Pins, too, have been in extensive demand for divination, and here and there throughout the country we find "wishing wells," into which if the passers-by only drop a crooked pin and breathe their wish, it is said they may rest assured of its fulfilment at some future date.

So much, then, for our illustrations of the folk-lore of dress, a subject which, interesting though it is, we have now discussed at sufficient length.

Thirteen at Table—Salt-spilling—The Knife—Bread, and other Articles of Food—Wishing Bones—Tea-leaves—Singing before Breakfast—Shaking Hands across the Table.

It is frequently found that even strong-minded persons are not exempt from the prejudice against sitting down to dinner when there are only thirteen present. Many amusing anecdotes are recorded of the devices resorted to for avoiding the consequences supposed to be incurred by the neglect of this superstition—the notion being that one of the thirteen, generally the youngest, will die within the next twelve months. To avoid, therefore, any such contingency, many persons, should they be disappointed in one of theirguests, have the empty place filled by a child, and should one not always be forthcoming, no slight inconvenience is occasionally produced. Not very long ago a case was recorded in which a lady, not being able at the last moment to make up the number fourteen, had her favourite cat seated at the table, hoping thereby to break the fatal spell attaching to the unlucky number thirteen.

The origin popularly assigned to this widespread superstition is the fact that thirteen was the number at the Last Supper, Judas being the thirteenth. A correspondent of theGentleman's Magazine, however, writing at the close of the last century, says that it is "founded on the calculations adhered to by the insurance offices, which presume that out of thirteen persons, taken indiscriminately, one will die within a year." But this is not the probable origin, that which connects it with the Last Supper being no doubt the correct one. Some, says Lord Lyttelton, inNotes and Queries, have carried the superstition "to the extent of disliking the number thirteen at all times; but the commoner form limits it to Friday—not that there is any ground for fact in this, for the Last Supper was on the fifth, not the sixth day of the week. Sailors are held somewhat superstitious, and I knew an eminent naval officer who actually would walk out of the room when the conjunction happened on a Friday, after the death of the wife and eldest daughter, both of which events were preceded by the said conjunction." Among other instances of this piece of superstition, we may quote the following,related by Addison in theSpectator:—"I remember," he says, "I was one in a mixed assembly that was full of wine and mirth, when on a sudden an old woman unluckily observed that there were thirteen of us in company. This remark struck a panic terror into several who were present, insomuch that one or two of the ladies were going to leave the room; but a friend of mine, taking notice that one of our female companions was likely to become a mother, affirmed there were fourteen in the room, and that instead of portending that one in the company should die, it plainly foretold that one of them should be born. Had not my friend found this expedient to break the omen, I question not but half the women in the company should have fallen sick that very night." Again, we may give another anecdote recorded by Rachel, the celebratedtragédienne. On her return from Egypt, in the spring of 1857, she installed herself in a villa in the neighbourhood of Montpellier. There she received a visit from the poet Ponsard and Arséne Houssaye, the latter of whom was making a tour as inspector of the Departmental Museums. "Do you recollect the dinner we had at the house of Victor Hugo, at the close of the repetition ofL'Angelo?" she said to the former. "You remember there werethirteenof us. There was Hugo and his wife, you and your wife, Rebecca and I, Girardin and his wife, and some others. Well! where to-day are the thirteen? Victor Hugo and his wife are in Jersey; your wife is dead; Madame de Girardin is dead; my poor Rebecca is dead; Gerard de Nerval, Oradie, Alfred de Mussetare dead. I—say no more. There remain but Girardin and you. Adieu! my friends. Never laugh at thirteen at a table!" Anecdotes, indeed, relating to this superstition are without number, and form many an amusing episode in the lives of noted characters. It may be mentioned here that the number thirteen is considered ominous in other ways. Fuller, by way of example, tells us how a covetous courtier complained to King Edward VI. that Christ College, Cambridge, was a superstitious foundation, consisting of a master and twelve fellows, in imitation of Christ and His twelve Apostles. He, therefore, advised the king to take away one or two fellowships, so as to dissolve that unlucky number. "Oh, no," replied the king, "I have a better way than that to mar their conceit; I will add a thirteenth fellowship to them," which he accordingly did.

Another equally popular superstition is the ill-luck supposed to attach to salt-spilling: one notion being that to upset the salt-cellar while in the act of handing it to any one is a sign of an impending quarrel between the parties. It is also said to indicate sorrow or trouble to the person spilling it, and to counteract the evil consequences of this unlucky act one should fling some salt over the shoulder. Gay speaks of this popular fancy in the fable of the "Farmer's Wife and the Raven":—

"The salt was spilt, to me it fell,Then to contribute to my loss,My knife and fork were laid across."

Indeed constant allusions are found to this widespreadsuperstition both in our old and modern writers. Gayton, describing two friends, says:—

"I have two friends of either sex, which doEat little salt, or none, yet are friends too,Of both which persons I can truly tell,They are of patience most invincibleWhom out of temper no mischance at allCan put—no, if towards them the salt should fall."

This piece of folk-lore dates back up to the time of the Romans, and at the present day is not limited to our own country. It has been suggested that it may have originated from the circumstance that salt was formerly used in sacrifices, and that to spill it when once placed on the head of the victim was regarded as a bad omen. Bailey, however, assigns a very different reason, telling us that salt was considered by the ancients incorruptible, and on this account was made the symbol of friendship. If it, therefore, was spilt, the persons between whom it happened thought their friendship would not be of long duration.

Some people dislike even so much as to put salt on another person's plate, considering this act equivalent to wishing one's neighbour misfortune. Hence there is a well-known couplet:—

"Help me to salt,Help me to sorrow."

A correspondent ofNotes and Queriesrelates how one day he offered to help an old Highland lady at dinner to some salt from the cellar, which stood much nearer to him than to her; when she gravely putback his hand, and drew away her plate, saying at the same time, with a kind of shudder, between her teeth, "Help me to salt, help me to sorrow." The ill-luck may be averted by a second help. Salt has also been considered a powerful safeguard against evil spirits; and in Scotland it was once customary in brewing to throw a handful of salt on the top of the mash to ward off witches. Again, as an interesting illustration of the change which has passed over our domestic manners, we may quote the phrase "to sit above the salt," that is, in a place of honour, whereby a marked and invidious distinction was formerly maintained among those at the same table. A large salt-cellar was usually placed about the middle of a long table, the places above which were assigned to the guests of distinction, those below to inferiors and poor relations. It argues little for the delicacy of our ancestors that they should have permitted such ill-natured distinctions at their board; often, as it has been said, placing their guests "below the salt" for no better purpose than that of mortifying them. Hence Ben Jonson, speaking of the characteristics of an insolent coxcomb, says:—"His fashion is not to take knowledge of him that is beneath him in clothes. He never drinks below the salt."

Among the many other odd items of folk-lore associated with the table, we may mention in the next place those relating to the knife. Thus, to let a knife drop is a sign that a visitor is coming to the house; and to lay the knife and fork crosswise on one's plate is an omen that crosses and troubles willsoon occur. Equally unlucky, too, is it to give any kind of knife away, for, as Gay in his "Shepherd's Week" says:—

"But woe is me! such presents luckless prove,For knives, they tell me, always sever love."

Indeed, this superstition is not confined to a knife, but extends to any sharp or cutting instrument, such as a pair of scissors, a razor, &c. To avoid the danger of such a misfortune, some trifling recompense must be made in return. This superstition was confuted by a versifier of the last century—the Rev. Samuel Bishop—who presented a knife to his wife on her fifteenth wedding-day, with a copy of some very clever verses of which the following are a specimen:—

"A knife, dear girl, cuts love, they say,Mere modish love perhaps it may;For any tool of any kindCan separate what was never joined;The knife that cuts our love in twoWill have much tougher work to do;Must cut your softness, worth, and spirit,Down to the vulgar size of merit," &c.

Some consider it unlucky to find a knife, from a notion that it will bring ill-luck to them; while others again often place a knife near a sleeping child as a charm to preserve it from danger, a belief to which Herrick thus refers:—

"Let the superstitious wifeNear the child's heart lay a knife;Point be up, and haft be down;While she gossips in the town.This 'mongst other mystic charmsKeeps the sleeping child from harms."

Even the loaf of bread, too, without which the most frugal board would be incomplete, has not escaped without its quota of folk-lore. Thus, many a housewife still marks the sign of the cross upon her loaf before placing it in the oven, just as the Durham butcher does to the shoulder of a sheep or lamb after taking off the skin—the notion probably being to protect it against the injurious influence of witchcraft. In many parts of Scotland peasants were formerly in the habit of making a cross on their tools, considering that by so doing they would be rendered safe against the mischievous pranks of the fairy folks as they went on their midnight errands. Again, if a loaf accidentally parts in the hand while an unmarried lady is cutting it, this either prognosticates that she will not be married during the next twelve months, or, what is still worse, that there will be a dissension of some kind in the family. Some, too, have a superstitious objection to turning a loaf upside-down after cutting it. Herrick refers to the custom of carrying a crust of bread in the pocket for luck's sake—a practice which is not quite obsolete:—

"If ye fear to be affrightedWhen ye are, by chance, benighted;In your pocket for a trustCarry nothing but a crust,For that holy piece of breadCharms the danger and the dread."

While speaking of bread it may not be inappropriateto refer to a few other articles of fare around which superstition has cast its mantle. Thus, eggs have an extensive folk-lore both in this and other countries. Many persons, for instance, after eating an egg take special care to crush the shell; the omission of this ceremony, as they fancy, being attended with ill-luck. Sir Thomas Browne informs us that the real reason is to prevent witchcraft: "lest witches should draw or prick their names therein, and veneficiously mischief their person, they broke the shell." It is also considered a bad omen to bring eggs into the house after dark, and many persons avoid burning egg-shells lest the hens should cease to lay. According to a superstition current in the West of England, one should always make a hole through an egg-shell before throwing it away, as, unless this is done, there is a danger of witches using them to put to sea for the purpose of wrecking ships. Beaumont and Fletcher in their "Women Pleased" allude to this notion:—

"The devil should think of purchasing that egg-shellTo victual out a witch for the Burmoothies."

Just as it is considered, too, unlucky to bring eggs into the house after dark, so the same prejudice exists with regard to taking them out. One day, we are told in theStamford Mercury(Oct. 29, 1852), a person in want of some eggs called at a farmhouse and inquired of the good woman whether she had any eggs to sell, to which she replied that she had a few scores to dispose of. "Then I'll take them homewith me in the cart," was his answer, to which she somewhat indignantly replied, "That you will not; don't you know the sun has gone down? You are welcome to the eggs at a proper hour of the day, but I would not let them go out of the house after the sun is set on any consideration whatever." A Norfolk superstition warns persons against eating the marrow of pork lest they should go mad; and, in the North of England, we are told that should the meat for dinner shrink in the pot, it presages a downfall in life. Should it swell, on the contrary, to a large size, it denotes that the head of the family will be prosperous in his undertakings. These odd fancies vary in different localities, and in out-of-the-way districts where the railway has not yet penetrated, they still retain their hold on the primitive and uncultivated minds of our agricultural peasantry. At the same time, however, occasional survivals of many of these old worn-out superstitions crop up in unexpected quarters, showing they are not completely dead. Thus, our children still practise their divination by means of the "wishing bone" of a fowl, and are, moreover, ever on the alert to discover, what they consider, infallible omens from any article of food which nursery tradition has stamped as possessing such remarkable qualities. As we have already pointed outin another chapter, tea-leaves often afford to both old and young a constant source of amusement; and we may, now and then, find some elderly damsel, who still aspires to enter one day on the marriage state, taking care to put themilk into her tea before the sugar lest she should lose her chance of securing a sweetheart. Mrs. Latham, too, tells us how matrimonial fortunes are often told by seers at home from the grounds or sediment remaining at the bottom of a tea-cup; and where to unenlightened eyes nothing is apparent but a little black dust floating in a slop, those who have the wit to do so may discern a hidden meaning. Again, among the host of small superstitions connected with our daily meals, one at the very outset relates to breakfast; there being a widespread belief that if a person sings before breakfast, he will cry before supper. This notion probably has some reference to another popular one, namely, that high spirits forebode evil, proving the forerunner of adversity. Many anecdotes illustrative of this theory have been recorded at various times. In the last act ofRomeo and Juliet, Romeo is introduced as saying:—

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