FEBRUARY.

——— Then came cold February, sittingIn an old waggon, for he could not ride,Drawne of two fishes, for the season fitting,Which through the flood before did softly slydeAnd swim away; yet had he by his sideHis plough and harnesse fit to till the ground,And tooles to prune the trees before the prideOf hasting prime did make them burgeon round.Spenser.

Spenser.

This month has Pisces or the fishes for its zodiacal sign. Numa, who was chosen by the Roman people to succeed Romulus as their king, and became their legislator, placed it the second in the year, as it remains with us, and dedicated it to Neptune, the lord of waters. Its name is from theFebrua, or Feralia, sacrifices offered to the manes of the gods at this season. Ovid in hisFastiattests the derivation:

In ancient times, purgations had the nameOfFebrua, various customs prove the same;The pontiffs from therexandflamencraveA lock of wool; in former days they gaveTo wool the name of Februa.A pliant branch cut from a lofty pine,Which round the temples of the priests they twine,Is Februa called; which if the priest demand,A branch of pine is put into his hand;In short, with whatsoe’er our hearts we holdAre purified, was Februa termed of old;Lustrationsare from hence, from hence the nameOf this our month of February came;In which the priests of Pan processions made;In which the tombs were also purifiedOf such as had no dirges when they died;For our religious fathers did maintainPurgations expiated every stainOf guilt and sin; from Greece the custom came,But here adopted by another name;The Grecians held that pure lustrations couldEfface an impious deed, or guilt of bloodWeak men; to think that water can make cleanA bloody crime, or any sinful stain.Massey’s Ovid.

Massey’s Ovid.

Our Saxon ancestors, according to Verstegan, “called FebruarySprout-kele, by kele meaning the kele-wurt, which wenow call the colewurt, the greatestpot-wurtin time long past that our ancestors used, and the broth made therewith was thereof also called kele; for before we borrowed from the French the name of potage, and the name of herbe, the one in our owne language was calledkele, and the otherwurt; and as this kele-wurt, or potage-hearbe, was the chiefe winter-wurt for the sustenance of the husbandman, so was it the first hearbe that in this moneth began to yeeld out wholesome yong sprouts, and consequently gave thereunto the name ofSprout-kele.” The “kele” here mentioned, is the well-known kale of the cabbage tribe. But the Saxons likewise called this month “Solmonath,” which Dr. Frank Sayers in his “Disquisitions” says, is explained by Bede “mensis placentarum,” and rendered by Spelman in an unedited manuscript “pan-cakemonth,” because in the course of it, cakes were offered by the pagan Saxons to the sun; and “Sol,” or “soul,” signified “food,” or “cakes.”

In “The Months,” by Mr. Leigh Hunt, he remarks that “if February were not the precursor of spring, it would be the least pleasant season of the year, November not excepted. The thaws now take place; and a clammy mixture of moisture and cold succeeds, which is the most disagreeable of wintry sensations.” Yet so variable is our climate, that the February of 1825 broke in upon the inhabitants of the metropolis with a day or two of piercing cold, and realized a delightful description of January sparkled from the same pen. “What can be more delicately beautiful than the spectacle which sometimes salutes the eye at the breakfast-room window, occasioned by the hoar-frost dew? If a jeweller had come to dress every plant over night, to surprise an Eastern sultan, he could not produce any thing like the ‘pearly drops,’ or the ‘silvery plumage.’ An ordinary bed of greens, to those who are not at the mercy of their own vulgar associations, will sometimes look crisp and corrugated emerald, powdered with diamonds.”

THE SEASON.Sunk in the vale, whose concave depth receivesThe waters draining from these shelvy banksWhen the shower beats, yon pool with pallid gleamBetrays its icy covering. From the gladeIssuing in pensive file, and moving slow,The cattle, all unwitting of the change,To quench their customary thirst advance.With wondering stare and fruitless search they traceThe solid margin: now bend low the headIn act to drink; now with fastidious noseSnuffing the marble floor, and breathing loud,From the cold touch withdraw. Awhile they standIn disappointment mute; with ponderous feetThen bruise the surface: to each stroke the woodsReply; forth gushes the imprisoned wave.

Sunk in the vale, whose concave depth receivesThe waters draining from these shelvy banksWhen the shower beats, yon pool with pallid gleamBetrays its icy covering. From the gladeIssuing in pensive file, and moving slow,The cattle, all unwitting of the change,To quench their customary thirst advance.With wondering stare and fruitless search they traceThe solid margin: now bend low the headIn act to drink; now with fastidious noseSnuffing the marble floor, and breathing loud,From the cold touch withdraw. Awhile they standIn disappointment mute; with ponderous feetThen bruise the surface: to each stroke the woodsReply; forth gushes the imprisoned wave.

St. Ignatius.St. Pionius,A. D.250.St. Bridget.St. Kinnia.St. Sigebert II.King.

St. Bride, otherwise St. Bridget, confers her name upon the parish of St. Bride’s, for to her its church in Fleet-street is dedicated. Butler says she was born in Ulster, built herself a cell under a large oak, thence called Kill-dara, or cell of the oak, was joined by others of her own sex, formed several nunneries, and became patroness of Ireland. “But,” says Butler, “a full account of her virtues has not been transmitted down to us, together with the veneration of her name;” yet he declares that “her five modern lives mention little else but wonderful miracles.” According to the same author, she flourished in the beginning of the sixth century, her body was found in the twelfth century, and her head “is now kept in the church of the Jesuits at Lisbon.” This writer does not favour us with any of her miracles, but bishop Patrick mentions, that wild ducks swimming in the water, or flying in the air, obeyed her call, came to her hand, let her embrace them, and then she let them fly away again. He also found in the breviary of Sarum, that when she was sent a-milking by her mother to make butter, she gave away all the milk to the poor; that when the rest of the maids broughtin their milk she prayed, and the butter multiplied; that the butter she gave away she divided into twelve parts, “as if it were for the twelve apostles; and one part she made bigger than any of the rest, which stood for Christ’s portion; though it is strange,” says Patrick, “that she forget to make another inequality by ordering one portion more of the butter to be made bigger than the remaining ones in honour of St. Peter, the prince of the apostles.”

In Mr. Fosbroke’s “British Monarchism,” the observation of this catholic ceremony is noticed as being mentioned in “Ernulphus’s Annals of Rochester Cathedral,” and by Selden. From thence it appears to have taken place just before the octaves of Easter. Austin says, “that it used to be sung in all churches from Easter to Pentecost, but Damasus ordered it to be performed at certain times, whence it was chanted on Sundays from the octaves of Epiphany to Septuagesima, and on the Sundays from the octaves of Pentecost and Advent. One mode of burying the Alleluia was this: in the sabbath of theSeptuagesimaat Nones, the choristers assembled in the great vestiary, and there arranged the ceremony. Having finished the last ‘Benedicamus,’ they advanced with crosses, torches, holy waters, and incense, carrying a turf (Glebam) in the manner of a coffin, passed through the choir and went howling to the cloister, as far as the place of interment; and then having sprinkled the water, and censed the place, returned by the same road. According to a story (whether true or false) in one of the churches of Paris, a choir boy used to whip a top, marked withAlleluia, written in golden letters, from one end of the choir to the other. In other placesAlleluiawas buried by a serious service on Septuagesima Sunday.”

Lesser Water Moss.Fontinalis minor.Dedicated toSt. Ignatius.Bay.Laurus nobilis.Dedicated toSt. Bridget.

Holiday at the Public Offices, except Excise, Stamps, and Customs.

The Purification.St. Laurence, Archbishop of Canterbury,A. D.619.

This being the festival which catholics call the Purification of the virgin, they observe it with great pomp. It stands as a holiday in the calendar of the church of England. Naogeorgus thus introduces the day; or rather Barnaby Googe, in his translation of that author’s, “Popish Kingdom:”

“Then comes the Day wherein the Virgin offred Christ untoThe Father chiefe, as Moyses law commaunded hir to do.Then numbers great of Tapers large, both men and women beareTo Church, being halowed there with pomp, and dreadful words to heare.This done, eche man his Candell lightes where chiefest seemeth hee,Whose Taper greatest may be seene and fortunate to bee;Whose Candell burneth cleare and bright, a wondrous force and mightDoth in these Candels lie, which if at any time they light,They sure beleve that neyther storme or tempest dare abide,Nor thunder in the skies be heard, nor any Devil’s spide,Nor fearefull sprites that walke by night, nor hurts of frost or haile.”—

According to “The Posey of Prayers, or the Key of Heaven,” it is calledCandlemas, because before mass is said this day, the churchblesses her candles for the whole year, and makes a procession with hallowed or blessed candles in the hands of the faithful.

From catholic service-books, quoted in “Pagano Papismus,” some particulars are collected concerning the blessing of the candles. Being at the altar, the priest says over them several prayers; one of which commences thus: “O Lord Jesu Christ, who enlightenest every one that cometh into the world, pour out thy benediction upon these Candles, and sanctifie them with the light of thy grace,” &c. Another begins: “Holy Lord, Father Almighty, Everlasting God, who hast created all things of nothing, and by the labour of bees caused this liquor to come to the perfection of a wax candle; we humbly beseech thee, that by the invocation of thy most holy name, and by the intercession of the blessed virgin, ever a virgin, whose festivals are this day devoutly celebrated, and by the prayers of all thy saints, thou wouldst vouchsafe to bless and sanctifie these candles,” &c. Then the priest sprinkles the candles thrice with holy water, saying “Sprinkle me with,” &c. and perfumes them thrice with incense. One of theconsecratory prayers begins: “O Lord Jesu Christ, bless this creature of wax to us thy suppliants; and infuse into it, by the virtue of the holy cross, thy heavenly benediction; that in whatsoever places it shall be lighted, or put, the devil may depart, and tremble, and fly away, with all his ministers, from those habitations, and not presume any more to disturb them,” &c. There is likewise this benediction: “I bless thee, O wax, in the name of the holy trinity, that thou may’st be in every place the ejection of Satan, and subversion of all his companions,” &c. During the saying of these prayers, various bowings and crossings are interjected; and when the ceremonies of consecration are over, the chiefest priest goes to the altar, and he that officiates receives a candle from him; afterwards, that priest, standing before the altar towards the people, distributes the candles, first to the priest from whom he received a candle, then to others in order, all kneeling (except bishops) and kissing the candle, and also kissing the hand of the priest who delivers it. When he begins to distribute the candles, they sing, “A light to lighten the gentiles, and the glory of thy people Israel.” After the candles are distributed, a solemn procession is made; in which one carries a censer, another a crucifix, and the rest burning candles in their hands.

The practice is treated of by Butler in his notice of the festival under this head, “On blessing of Candles and the Procession.” It is to be gathered from him that “St. Bernard says the procession was first made by St. Joseph, Simeon, and Anne, as an example to be followed by all the earth, walking two and two, holding in their hands candles, lighted from fire, first blessed by the priests, and singing.” The candle-bearing has reference to Simeon’s declaration in the temple when he took Jesus in his arms, and affirmed that he was a light to lighten the gentiles, and the glory of Israel. This was deemed sufficient ground by the Romish church, whereon to adopt the torch-bearing of the pagans in honour of their own deities, as a ceremony in honour of the presentation of Jesus in the temple. The pagans used lights in their worship, and Constantine, and other emperors, endowed churches with land and various possessions, for the maintenance of lights in catholic churches, and frequently presented the ecclesiastics with coffers full of candles and tapers. Mr. Fosbroke shows, from catholic authorities, that light-bearing on Candlemas day is an old Pagan ceremony; and from Du Cange, that it was substituted by pope Gelasius for the candles, which in February the Roman people used to carry in the Lupercalia.

Pope Innocent, in a sermon on this festival, quoted in “Pagano Papismus,” inquires, “Why do we (the catholics) in this feast carry candles?” and then he explains the matter by way of answer. “Because,” says he, “the gentiles dedicated the month of February to the infernal gods, and as, at the beginning of it, Pluto stole Proserpine, and her mother, Ceres, sought her in the night with lighted candles, so they, at the beginning of this month, walked about the city with lighted candles; because the holy fathers could not utterly extirpate this custom, they ordained that Christians should carry about candles in honour of the blessed virgin Mary: and thus,” says the pope, “what was done before to the honour of Ceres is now done to the honour of the Virgin.”

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

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

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

It is to be noted, that from Candlemas the use of tapers at vespers and litanies, which prevailed throughout the winter, ceased until the ensuingAll Hallow Mass; and hence the origin of an old English proverb in Ray’s Collection—

“On Candlemas-dayThrow candle and candlestick away.”

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

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

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

Candlemas Eve.End now the white-loafe and the pye,And let all sports with Christmas dye.***Kindle the Christmas Brand, and thenTill sunne-set let it burne,Which quencht, then lay it up agen,Till Christmas next returne.Part must be kept wherewith to teendThe Christmas Log next yeare,And where ’tis safely kept, the fiendCan do no mischiefe there.Herrick.

Candlemas Eve.

End now the white-loafe and the pye,And let all sports with Christmas dye.***Kindle the Christmas Brand, and thenTill sunne-set let it burne,Which quencht, then lay it up agen,Till Christmas next returne.Part must be kept wherewith to teendThe Christmas Log next yeare,And where ’tis safely kept, the fiendCan do no mischiefe there.

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

***

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

Part must be kept wherewith to teendThe Christmas Log next yeare,And where ’tis safely kept, the fiendCan do no mischiefe there.

Herrick.

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

Candlemas Eve.

Down with the Rosemary, and soDown with the Baies and Misletoe;Down with the Holly, Ivie, allWherewith ye drest the Christmas Hall;That so the superstitious findNo one least Branch there left behind:For look, how many leaves there beNeglected there, maids, trust to me,So many goblins you shall see.Herrick.

Herrick.

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

Ceremonies for Candlemasse Eve.Down with the Rosemary and Bayes,Down with the Misleto;Instead of Holly, now up-raiseThe greener Box (for show.)The Holly hitherto did sway;Let Box now domineere,Untill the dancing Easter-day,On Easter’s Eve appeare.Then youthful Box, which now hath grace,Your houses to renew,Grown old, surrender must his placeUnto the crisped Yew.When Yew is out, then Birch comes in,And many Flowers beside,Both of a fresh and fragrant kinne,To honour Whitsuntide.Green Bushes then, and sweetest Bents,With cooler Oken boughs,Come in for comely ornamentsTo re-adorn the house.Thus times do shift; each thing his turne do’s hold;New things succeed, as former things grow old.Herrick.

Ceremonies for Candlemasse Eve.

Down with the Rosemary and Bayes,Down with the Misleto;Instead of Holly, now up-raiseThe greener Box (for show.)The Holly hitherto did sway;Let Box now domineere,Untill the dancing Easter-day,On Easter’s Eve appeare.Then youthful Box, which now hath grace,Your houses to renew,Grown old, surrender must his placeUnto the crisped Yew.When Yew is out, then Birch comes in,And many Flowers beside,Both of a fresh and fragrant kinne,To honour Whitsuntide.Green Bushes then, and sweetest Bents,With cooler Oken boughs,Come in for comely ornamentsTo re-adorn the house.Thus times do shift; each thing his turne do’s hold;New things succeed, as former things grow old.

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

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

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

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

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

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

Herrick.

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

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

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

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

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

“The hind had as lief seehis wife on the bier,As that Candlemas-dayshould be pleasant and clear.”

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

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

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

“Foul weather is no news;hail, rain, and snow,Are now expected, andesteem’d no woe;Nay, ’tis an omen bad,The yeomen say,If Phœbus shows his facethe second day.”Country Almanac, (Feb.) 1676.

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

Country Almanac, (Feb.) 1676.

Other almanacs prophesy to the like purport:

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

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

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

Snowdrop.Galanthus NivalisDedicated to thePurification of the Virgin Mary.

Holiday at the Exchequer.

St. Blase.St. Anscharius,A. D.865.St. Wereburge, Patroness of Chester.St. Margaret, of England.

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

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

Receipt for a stoppage in the throat:

“Hold the diseased party by the throat, and pronounce these words:—Blase,the martyr and servant of Jesus Christ, commands thee to pass up or down!”

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

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

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

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

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

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

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

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

Herald bearing a flag.Woolstaplerson horseback, each horse caparisoned with a fleece.Worsted Spinners and Manufacturerson horseback, in white stuff waistcoats, with each a sliver over the shoulder, and a white stuff sash; the horses’ necks covered with nets made of thick yarn.Merchantson horseback, with coloured sashes.Three Guards. Masters’ Colours. Three Guards.Apprentices and Masters’ Sons, on horseback, with ornamented caps, scarlet stuff coats, white stuff waistcoats, and blue pantaloons.BradfordandKeighley Bands.Mace-bearer, on foot.Six Guards.King.Queen.Six Guards.Guards.Jason.Princess Medea.Guards.Bishop’s Chaplain.BISHOP BLASE.Shepherd and Shepherdess.Shepherd Swains.Woolsorters, on horseback, with ornamented caps, and various coloured slivers.Comb Makers.Charcoal Burners.Combers’ Colours.Band.Woolcombers, with wool wigs, &c.Band.Dyers, with red cockades, blue aprons, and crossed slivers of red and blue.

The following were the numbers of the different bodies, as nearly as could be estimated:—24woolstaplers, 38spinnersandmanufacturers, 6merchants, 56apprenticesandmasters’ sons, 160wool-sorters, 30combmakers, 470wool-combers, and 40dyers. TheKing, on this occasion, was an old man, namedWm. Clough, of Darlington, who had filled the regal station at four previous celebrations. Jason (the celebrated legend of the Golden Fleece of Colchis, is interwoven with the commemoration of the bishop,) was personated byJohn Smith; and the fairMedea, to whom he was indebted for his spoils, rode by his side.—BISHOP BLASE was a personage of very becominggravity, also namedJohn Smith; and he had enjoyed his pontificate several previous commemorations; his chaplain wasJames Beethom. The ornaments of the spinners and manufacturers had a neat and even elegant appearance, from the delicate and glossy whiteness of the finely combed wool which they wore. The apprentices and masters’ sons, however, formed the most showy part of the procession, their caps being richly adorned with ostrich feathers, flowers, and knots of various coloured yarn, and their stuff garments being of the gayest colours; some of these dresses, we understand, were very costly, from the profusion of their decorations. The shepherd, shepherdess, and swains, were attired in light green. The wool-sorters, from their number and the height of their plumes of feathers, which were, for the most part, of different colours, and formed in the shape offleur-de-lis, had a dashing appearance. The combmakers carried before them the instruments here so much celebrated, raised on standards, together with golden fleeces, rams’ heads with gilded horns, and other emblems. The combers looked both neat and comfortable in their flowing wigs of well-combed wool; and the garb of the dyers was quite professional. Several well-painted flags were displayed, one of which represented on one side the venerableBishopin full robes, and on the other a shepherd and shepherdess under a tree. Another had a painting ofMedeagiving up the golden fleece toJason: a third had a portrait of theKing: and a fourth appeared to belong to some association in the trade. The whole procession was from half a mile to a mile in length.

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

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

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

Great water moss.Fontinalis Antepyretica.Dedicated toSt. Blase.

St. Andrew Corsini,A. D.1373.St. Phileas.St. Gilbert.St. Jane, or Joan, Queen,A. D.1505.St. Isidore, of Pelusium,A. D.449.St. Rembert, Archbishop of Bremen,A. D.888.St. Modan, of Scotland.St. Joseph, of Leonissa,A. D.1612.

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

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

Tusser

Goldilocks.Polytricum Commune.Dedicated toSt. Jane.Indian Bay.Laurus Indica.Dedicated toSt. Margaret of England.

Holiday at the Exchequer.

St. Agatha.The Martyrs of Japan.The Martyrs of China.St. Avitus, Archbishop,A. D.525.St. Alice, orAdelaide,A. D.1015.St. Abraamius, Bishop of Arbela.

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

Common Primrose.Primula vulgaris.Dedicated toSt. Agatha.Red Primrose.Primula aculis.Dedicated toSt. Adelaide.

Sexagesima Sunday.

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