FOOTNOTES:

“Erce, Erce, Erce,Mother of Earth!May the All-Wielder,Ever Lord grant theeAcres a-waxing,upwards a-growingPregnant [with corn]and plenteous in strength;Hosts of [grain] shaftsand of glittering plants!Of broad barleythe blossomsAnd of white wheatears waxing,Of the whole earththe harvest!Let be guarded the grainagainst all the illsThat are sown o’er the landby the sorcery men,Nor let cunning women change itnor a crafty man.”

And that other ancient verse:—

“Hail be thou, Earth,Mother of men!In the lap of the Godbe thou a-growing!Be filled with fodderfor fare-need of men!”

It is of these two invocations that Stopford Brooke (whose translations I have used) writes: “These are very old heathen invocations used, I daresay, from century to century and from far prehistoric times by all the Teutonic farmers. Who ‘Erce’ is remains obscure. But the Mother of Earth seems to be here meant, and she is a person who greatly kindles our curiosity. To touch her is like touching empty space, so far away is she. At any rate some Godhead or other seems here set forth under her proper name. In the Northern Cosmogony, Night is the Mother of Earth. But Erce cannot be Night. She is (if Erce be a proper name) bound up with agriculture. Grimm suggests Eorce, connected with the Old High German ‘erchan’ = simplex. He also makes a bold guess that she may be the same as a divine dame in Low Saxon districts called Herke or Harke, who dispenses earthly goods in abundance, and acts in the same way as Berhta and Holda—an earth-goddess, the lady of the plougher and sower and reaper. In the Mark she is called Frau Harke. Montanus draws attention to the appearance of this charm in a convent at Corvei, in which this line begins—‘Eostar, Eostar, eordhan modor.’ ... The name remains mysterious. The song breathes the pleasure and worship of ancient tillers of the soil in the labours of the earth and in the goods the mother gave. It has grown, it seems, out of the breast of earth herself; earth is here the Mother of Men. Thesurface of earth is the lap of the Goddess; in her womb let all growth be plentiful. Food is in her for the needs of men. ‘Hail be thou, Earth!’ I daresay this hymn was sung ten thousand years ago by the early Aryans on the Baltic coast.”

Even in a twelfth-century herbal we find a prayer to Earth, and it is so beautiful that I close this chapter with it:—

“Earth,[37]divine goddess, Mother Nature who generatest all things and bringest forth anew the sun which thou hast given to the nations; Guardian of sky and sea and of all gods and powers and through thy power all nature falls silent and then sinks in sleep. And again thou bringest back the light and chasest away night and yet again thou coverest us most securely with thy shades. Thou dost contain chaos infinite, yea and winds and showers and storms; thou sendest them out when thou wilt and causest the seas to roar; thou chasest away the sun and arousest the storm. Again when thou wilt thou sendest forth the joyous day and givest the nourishment of life with thy eternal surety; and when the soul departs to thee we return. Thou indeed art duly called great Mother of the gods; thou conquerest by thy divine name. Thou art the source of the strength of nations and of gods, without thee nothing can be brought to perfection or be born; thou art great queen of the gods. Goddess! I adore thee as divine; I call upon thy name; be pleased to grant that which I ask thee, so shall I give thanks to thee, goddess, with one faith.“Hear, I beseech thee, and be favourable to my prayer. Whatsoever herb thy power dost produce, give, I pray, with goodwill to all nations to save them and grant me this my medicine. Come to me with thy powers, and howsoever I may use them may they have good success and to whomsoever I may give them. Whatever thou dost grant it may prosper. To thee all things return. Those who rightly receive these herbsfrom me, do thou make them whole. Goddess, I beseech thee; I pray thee as a suppliant that by thy majesty thou grant this to me.“Now I make intercession to you all ye powers and herbs and to your majesty, ye whom Earth parent of all hath produced and given as a medicine of health to all nations and hath put majesty upon you, be, I pray you, the greatest help to the human race. This I pray and beseech from you, and be present here with your virtues, for she who created you hath herself promised that I may gather you into the goodwill of him on whom the art of medicine was bestowed, and grant for health’s sake good medicine by grace of your powers. I pray grant me through your virtues that whatsoe’er is wrought by me through you may in all its powers have a good and speedy effect and good success and that I may always be permitted with the favour of your majesty to gather you into my hands and to glean your fruits. So shall I give thanks to you in the name of that majesty which ordained your birth.”

“Hear, I beseech thee, and be favourable to my prayer. Whatsoever herb thy power dost produce, give, I pray, with goodwill to all nations to save them and grant me this my medicine. Come to me with thy powers, and howsoever I may use them may they have good success and to whomsoever I may give them. Whatever thou dost grant it may prosper. To thee all things return. Those who rightly receive these herbsfrom me, do thou make them whole. Goddess, I beseech thee; I pray thee as a suppliant that by thy majesty thou grant this to me.

“Now I make intercession to you all ye powers and herbs and to your majesty, ye whom Earth parent of all hath produced and given as a medicine of health to all nations and hath put majesty upon you, be, I pray you, the greatest help to the human race. This I pray and beseech from you, and be present here with your virtues, for she who created you hath herself promised that I may gather you into the goodwill of him on whom the art of medicine was bestowed, and grant for health’s sake good medicine by grace of your powers. I pray grant me through your virtues that whatsoe’er is wrought by me through you may in all its powers have a good and speedy effect and good success and that I may always be permitted with the favour of your majesty to gather you into my hands and to glean your fruits. So shall I give thanks to you in the name of that majesty which ordained your birth.”

A man slaying a serpent, and two people with a hawk and a hound

FROM A SAXON HERBAL

(Harl. 1585, folio 19a)

FOOTNOTES:[2]Nec non et si quos sæcularis scientiæ libros nobis ignotos adepturi sitis, ut sunt de medicinalibus, quorum copia est aliqua apud nos, sed tamen segmenta ultra marina quæ in eis scripta comperimus, ignota nobis sunt et difficilia ad adipiscendum.—Bonifac.,Epistolæ, p. 102.[3]A catalogue of the books of that foundation cited by Wanley (Hickes,Thesaur.Vol. II. Præf. ad Catalogum) contains the entry “Medicinale Anglicum,” and the MS. described above has on a fly-leaf the now almost illegible inscription “Medicinale Anglicum.” There is unfortunately no record as to the books which, on the dissolution of the monasteries, may possibly have found their way from Glastonbury to the royal library.[4]This chapter consists of prescriptions containing drugs such as a resident in Syria would recommend. It is interesting to find this illustration of Asser’s statement, that he had seen and read the letters which the Patriarch of Jerusalem sent with presents to the king. From Asser also we learn that King Alfred kept a book in which he himself entered “little flowers culled on every side from all sorts of masters.” “Flosculos undecunque collectos a quibus libet magistris et in corpore unius libelli mixtim quamvis sicut tunc suppetebat redigere.”—Asser, p. 57.[5]The stories of miraculous cures by famous Anglo-Saxon bishops and abbots are for the most part too well known to be worth quoting, but the unfair treatment of the leech is perhaps nowhere more clearly shown than in Bede’s tale of St. John of Beverley curing a boy with a diseased head. Although the leech effected the cure, the success was attributed to the bishop’s benediction, and the story ends, “the youth became of a clear countenance, ready in speech and with hair beautifully wavy.”[6]A small but striking instance of Saxon knowledge, or rather close observation, of plants is to be found in the following description of wolf’s teazle in theHerbarium of Apuleius:—“This wort hath leaves reversed and thorny and it hath in its midst a round and thorny knob, and that is brown-headed in the blossoms and hath white seed and a white and very fragrant root.” The word “reversed” is not in the original and was therefore added by the Saxon translator, who had observed the fact that all the thistle tribe protect their leaves by thorns pointing backwards as well as forwards.[7]It is interesting to remember that even as late as the sixteenth century plantain was called “waybroad.” SeeTurner’s Herbal.[8]There are numerous Latin MSS. of this book, chiefly in Italian libraries, several being in the Laurentian Library at Florence. The book was first printed at Rome, probably soon after 1480, by Joh. Philippus de Lignamine, who was also the editor. De Lignamine, who was physician to Pope Sixtus IV., says that he found this MS. in the library of the monastery of Monte Cassino. In the first impression the book is dedicated to Cardinal de Gonzaga; in the second impression to Cardinal de Ruvere. (The copy in the British Museum is of the second impression.) In this small quarto volume the illustrations are rough cuts. It is interesting to remember that these are the earliest known printed figures of plants. The printed text contains a large number of Greek and Latin synonyms which do not appear in the Saxon translation. Subsequent editions were printed in 1528 (Paris) and in the Aldine Collection of Latin medical writers, 1547 (Venice).[9]Cratevas is said to have lived in the first centuryB.C.Pliny, Dioscorides and Galen all quote him.[10]Erlanger,Beiträge zur englischen Philologie, No. XII. (περὶ διδαξέων), eine Sammlung von Rezepten in englischer Sprache.[11]Printed by De Renzi inCollectio Salernitana, Vol. IV. (Naples, 1856).[12]English Medicine in the Anglo-Saxon Times.[13]On the preceding blank page there is an inscription in late seventeenth-century handwriting—“This boucke with letters is wr [remainder of word illegible]Of it you cane no languige make.Ba C.A happie end if thou dehre [dare] to makeRemember still thyn owne esstate,If thou desire in Christ to dieThenn well to lead thy lif appliebarbara crokker.”It is at least probable that Wanley, who at this period was collecting Anglo-Saxon manuscripts for George Hickes, secured this MS. from “barbara crokker.” Her naïve avowal of her inability to read the MS. suggests that she probably had no idea of the value of the book, and when one remembers Wanley’s reputation for driving shrewd bargains one cannot help wondering what he paid for this treasure. Those must have been halcyon days for collectors, when a man who had been an assistant in the Bodleian Library with a salary of £12 a year could buy Saxon manuscripts![14]Herb. Ap., I.[15]For “elf-shot” herbal remedies see alsoLeech Book, III. 1, 61, 64.[16]“The visitation raises again questions which were so anxiously propounded three years ago. In what manner does an epidemic of this kind arise? How is it propagated? We are still to a great extent in the dark in regard to both these points. Indeed, it has recently been suggested that we do not ‘catch’ influenza at all, but that certain climatic or other conditions favour the multiplication on an important scale of micro-organisms normally present in the human air passages. It would be foolish to pretend to any opinion on a subject which is at present almost entirely speculative: yet the theory we have quoted may serve to show how complicated and difficult are the issues involved.”—The Times, January 13, 1922.[17]Translation from Dr. Charles Singer’sEarly English Magic and Medicine. Proceedings of the British Academy.[18]Leech Book of Bald, Book II. 64.[19]Id.Book I. 72. For other references to flying venom seeLeech Book of Bald, I. 113; II. 65.[20]Lacnunga, 6.[21]Cuneiform Texts, Part XVII. pl. 50.[22]The directions for the vapour bath are given in such a brief and yet forceful way that I cannot imagine anyone reading it without feeling at the end as though he had run breathlessly to collect the herbs, and then prepared the bath and finally made the ley of alder ashes to wash the unfortunate patient’s head. Like all these cheerful Saxon prescriptions, this one ends with the comforting assurance “it will soon be well with him,” and one wonders whether in this, as in many other cases, the patient got well in order to avoid his friends’ ministrations. The prescription for a vapour bath made with herbs runs thus:—“Take bramble rind and elm rind, ash rind, sloethorn, rind of apple tree and ivy, all these from the nether part of the trees, and cucumber, smear wort, everfern, helenium, enchanters nightshade, betony, marrubium, radish, agrimony. Scrape the worts into a kettle and boil strongly. When it hath strongly boiled remove it off the fire and seat the man over it and wrap the man up that the vapour may get up nowhere, except only that the man may breathe; beathe him with these fomentations as long as he can bear it. Then have another bath ready for him, take an emmet bed all at once, a bed of those male emmets which at whiles fly, they are red ones, boil them in water, beathe him with it immoderately hot. Then make him a salve. Take worts of each kind of those above mentioned, boil them in butter, smear the sore limbs, they will soon quicken. Make him a ley of alder ashes, wash his head with this cold, it will soon be well with him, and let the man get bled every month when the moon is five and fifteen and twenty nights old.”[23]Leech Book, I. 60.[24]Lacnunga, 48.[25]In an incantation against fever we find the instruction:—“The sick man ... thou shalt place... thou shalt cover his faceBurn cypress and herbs ...That the great gods may remove the evilThat the evil spirit may stand aside. . . . . . .May a kindly spirit a kindly genius be present.”R. Campbell Thompson,Devils and Evil Spirits of Babylonia, p. 29. See also p. 43. Cf. also Tobit vi. 7.[26]A Pomeranian Rite.—An attempt was made a few days ago to cast a devil out of a woman living in a village of the Lauenberg district of Pomerania, on the Polish frontier. She appears to have been of a sour and somewhat hysterical temperament, and three of the village gossips came to the conclusion that she was a victim of diabolical possession and resolved to effect a cure by means of enchantment. They first of all gathered the herbs needed for the purpose in the forest at the proper conjunction of the stars. Then a tripod was formed of three chairs, and to these the patient was bound. Beneath her was fixed a pail of red-hot coal on which the herbs were scattered. As the fumes of the burning weeds veiled the victim the three neighbours crooned the prescribed exorcism. The louder the woman shrieked the louder they sang, and after the process had been continued long enough to prove effective, in their opinion, they ran away, believing that the devil would run out of the woman after them. She, however, continued to shriek. Her cries were heard by a man, who released her.—The Times, December 5, 1921.[27]It is interesting to find the same beliefs amongst the ancient Babylonians.“Fleabane on the lintel of the door I have hungS. John’s wort, caper and wheatearsWith a halter as a roving assThy body I restrain.O evil spirit get thee henceDepart O evil Demon.. . . . . . .In the precincts of the house stand not nor circle round‘In the house will I stand,’ say thou not,‘In the neighbourhood will I stand,’ say thou not.O evil spirit get thee forth to distant placesO evil Demon hie thee unto the ruinsWhere thou standest is forbidden groundA ruined desolate house is thy homeBe thou removed from before me, By Heaven be thou exorcisedBy Earth be thou exorcised.”Trans. of Utukke Limnûte Tablet “B.” R. C. Thompson,Devils and Evil Spirits of Babylonia.[28]Sonny (Arch. f. Rel., 1906, p. 525), in his article “Rote Farbe im Totenkulte,” considers the use of red to be in imitation of blood. The instruction to bind on with red is found even in theGrete Herballof 1526. “Apium is good for lunatyke Folke yf it be bounde to the pacyentes heed with a lynen clothe dyed reed,” etc.[29]See W. G. Black,Folk Medicine.[30]Even modern science has not yet succeeded in solving some of the mysteries connected with this remarkable plant. For instance, although the apple and the pear are closely related, mistletoe very rarely grows on the pear tree, and there is no case on record of mistletoe planted on a pear tree by human hands surviving the stage of germination. There are, it is true, two famous mistletoe pears in this country—one in the garden of Belvoir Castle and the other in the garden of Fern Lodge, Malvern, but in both cases the seed was sown naturally. It grows very rarely on the oak, and this possibly accounts for the special reverence accorded by the Druids to the mistletoe oak.[31]Leech Book, I. 81.[32]Lacnunga, 9.[33]This closely resembles a Cornish charm for a tetter.“Tetter, tetter, thou hast nine brothers,God bless the flesh and preserve the bone;Perish thou, tetter, and be thou gone.Tetter, tetter, thou hast eight brothers.”Thus the verses are continued until tetter having “no brother” is ordered to be gone.—R. Hunt,Popular Romances of the West of England, p. 414.[34]For further instances of the mystic use of three and nine see alsoLeech Book, I. 45, 47, 67.[35]St. Eloy, in a sermon preached inA.D.640, also forbade the enchanting of herbs:—“Before all things I declare and testify to you that you shall observe none of the impious customs of the pagans, neither sorcerers, nor diviners, nor soothsayers, nor enchanters, nor must you presume for any cause to enquire of them.... Let none regulate the beginning of any piece of work by the day or by the moon. Let none trust in nor presume to invoke the names of dæmons, neither Neptune, nor Orcus, nor Diana, nor Minerva, nor Geniscus nor any other such follies.... Let no Christian place lights at the temples or the stones, or at fountains, or at trees, or at places where three ways meet.... Let none presume to hang amulets on the neck of man or beast.... Let no one presume to make lustrations, nor to enchant herbs, nor to make flocks pass through a hollow tree, or an aperture in the earth; for by so doing he seems to consecrate them to the devil. Let none on the kalends of January join in the wicked and ridiculous things, the dressing like old women or like stags, nor make feasts lasting all night, nor keep up the custom of gifts and intemperate drinking. Let no one on the festival of St. John or on any of the festivals join in the solstitia or dances or leaping or caraulas or diabolical songs.”—From a sermon preached by St. Eloy inA.D.640.[36]A Christian prayer for a blessing on herbs runs thus:—“Omnipotens sempiterne deus qui ab initio mundi omnia instituisti et creasti tam arborum generibus quam herbarum seminibus quibus etiam benedictione tua benedicendo sanxisti eadem nunc benedictione olera aliosque fructus sanctificare ac benedicere digneris ut sumentibus ex eis sanitatem conferant mentis et corporis ac tutelam defensionis eternamque uitam per saluatorem animarum dominum nostrum iesum christum qui uiuit et regnat dominus in secula seculorum. Amen.”[37]Translation fromEarly English Magic and Medicineby Dr. Charles Singer. Proceedings of the British Academy, Vol. IV.

[2]Nec non et si quos sæcularis scientiæ libros nobis ignotos adepturi sitis, ut sunt de medicinalibus, quorum copia est aliqua apud nos, sed tamen segmenta ultra marina quæ in eis scripta comperimus, ignota nobis sunt et difficilia ad adipiscendum.—Bonifac.,Epistolæ, p. 102.

[3]A catalogue of the books of that foundation cited by Wanley (Hickes,Thesaur.Vol. II. Præf. ad Catalogum) contains the entry “Medicinale Anglicum,” and the MS. described above has on a fly-leaf the now almost illegible inscription “Medicinale Anglicum.” There is unfortunately no record as to the books which, on the dissolution of the monasteries, may possibly have found their way from Glastonbury to the royal library.

[4]This chapter consists of prescriptions containing drugs such as a resident in Syria would recommend. It is interesting to find this illustration of Asser’s statement, that he had seen and read the letters which the Patriarch of Jerusalem sent with presents to the king. From Asser also we learn that King Alfred kept a book in which he himself entered “little flowers culled on every side from all sorts of masters.” “Flosculos undecunque collectos a quibus libet magistris et in corpore unius libelli mixtim quamvis sicut tunc suppetebat redigere.”—Asser, p. 57.

[5]The stories of miraculous cures by famous Anglo-Saxon bishops and abbots are for the most part too well known to be worth quoting, but the unfair treatment of the leech is perhaps nowhere more clearly shown than in Bede’s tale of St. John of Beverley curing a boy with a diseased head. Although the leech effected the cure, the success was attributed to the bishop’s benediction, and the story ends, “the youth became of a clear countenance, ready in speech and with hair beautifully wavy.”

[6]A small but striking instance of Saxon knowledge, or rather close observation, of plants is to be found in the following description of wolf’s teazle in theHerbarium of Apuleius:—“This wort hath leaves reversed and thorny and it hath in its midst a round and thorny knob, and that is brown-headed in the blossoms and hath white seed and a white and very fragrant root.” The word “reversed” is not in the original and was therefore added by the Saxon translator, who had observed the fact that all the thistle tribe protect their leaves by thorns pointing backwards as well as forwards.

[7]It is interesting to remember that even as late as the sixteenth century plantain was called “waybroad.” SeeTurner’s Herbal.

[8]There are numerous Latin MSS. of this book, chiefly in Italian libraries, several being in the Laurentian Library at Florence. The book was first printed at Rome, probably soon after 1480, by Joh. Philippus de Lignamine, who was also the editor. De Lignamine, who was physician to Pope Sixtus IV., says that he found this MS. in the library of the monastery of Monte Cassino. In the first impression the book is dedicated to Cardinal de Gonzaga; in the second impression to Cardinal de Ruvere. (The copy in the British Museum is of the second impression.) In this small quarto volume the illustrations are rough cuts. It is interesting to remember that these are the earliest known printed figures of plants. The printed text contains a large number of Greek and Latin synonyms which do not appear in the Saxon translation. Subsequent editions were printed in 1528 (Paris) and in the Aldine Collection of Latin medical writers, 1547 (Venice).

[9]Cratevas is said to have lived in the first centuryB.C.Pliny, Dioscorides and Galen all quote him.

[10]Erlanger,Beiträge zur englischen Philologie, No. XII. (περὶ διδαξέων), eine Sammlung von Rezepten in englischer Sprache.

[11]Printed by De Renzi inCollectio Salernitana, Vol. IV. (Naples, 1856).

[12]English Medicine in the Anglo-Saxon Times.

[13]On the preceding blank page there is an inscription in late seventeenth-century handwriting—“This boucke with letters is wr [remainder of word illegible]Of it you cane no languige make.Ba C.A happie end if thou dehre [dare] to makeRemember still thyn owne esstate,If thou desire in Christ to dieThenn well to lead thy lif appliebarbara crokker.”It is at least probable that Wanley, who at this period was collecting Anglo-Saxon manuscripts for George Hickes, secured this MS. from “barbara crokker.” Her naïve avowal of her inability to read the MS. suggests that she probably had no idea of the value of the book, and when one remembers Wanley’s reputation for driving shrewd bargains one cannot help wondering what he paid for this treasure. Those must have been halcyon days for collectors, when a man who had been an assistant in the Bodleian Library with a salary of £12 a year could buy Saxon manuscripts!

[13]On the preceding blank page there is an inscription in late seventeenth-century handwriting—

“This boucke with letters is wr [remainder of word illegible]Of it you cane no languige make.Ba C.A happie end if thou dehre [dare] to makeRemember still thyn owne esstate,If thou desire in Christ to dieThenn well to lead thy lif appliebarbara crokker.”

It is at least probable that Wanley, who at this period was collecting Anglo-Saxon manuscripts for George Hickes, secured this MS. from “barbara crokker.” Her naïve avowal of her inability to read the MS. suggests that she probably had no idea of the value of the book, and when one remembers Wanley’s reputation for driving shrewd bargains one cannot help wondering what he paid for this treasure. Those must have been halcyon days for collectors, when a man who had been an assistant in the Bodleian Library with a salary of £12 a year could buy Saxon manuscripts!

[14]Herb. Ap., I.

[15]For “elf-shot” herbal remedies see alsoLeech Book, III. 1, 61, 64.

[16]“The visitation raises again questions which were so anxiously propounded three years ago. In what manner does an epidemic of this kind arise? How is it propagated? We are still to a great extent in the dark in regard to both these points. Indeed, it has recently been suggested that we do not ‘catch’ influenza at all, but that certain climatic or other conditions favour the multiplication on an important scale of micro-organisms normally present in the human air passages. It would be foolish to pretend to any opinion on a subject which is at present almost entirely speculative: yet the theory we have quoted may serve to show how complicated and difficult are the issues involved.”—The Times, January 13, 1922.

[17]Translation from Dr. Charles Singer’sEarly English Magic and Medicine. Proceedings of the British Academy.

[18]Leech Book of Bald, Book II. 64.

[19]Id.Book I. 72. For other references to flying venom seeLeech Book of Bald, I. 113; II. 65.

[20]Lacnunga, 6.

[21]Cuneiform Texts, Part XVII. pl. 50.

[22]The directions for the vapour bath are given in such a brief and yet forceful way that I cannot imagine anyone reading it without feeling at the end as though he had run breathlessly to collect the herbs, and then prepared the bath and finally made the ley of alder ashes to wash the unfortunate patient’s head. Like all these cheerful Saxon prescriptions, this one ends with the comforting assurance “it will soon be well with him,” and one wonders whether in this, as in many other cases, the patient got well in order to avoid his friends’ ministrations. The prescription for a vapour bath made with herbs runs thus:—“Take bramble rind and elm rind, ash rind, sloethorn, rind of apple tree and ivy, all these from the nether part of the trees, and cucumber, smear wort, everfern, helenium, enchanters nightshade, betony, marrubium, radish, agrimony. Scrape the worts into a kettle and boil strongly. When it hath strongly boiled remove it off the fire and seat the man over it and wrap the man up that the vapour may get up nowhere, except only that the man may breathe; beathe him with these fomentations as long as he can bear it. Then have another bath ready for him, take an emmet bed all at once, a bed of those male emmets which at whiles fly, they are red ones, boil them in water, beathe him with it immoderately hot. Then make him a salve. Take worts of each kind of those above mentioned, boil them in butter, smear the sore limbs, they will soon quicken. Make him a ley of alder ashes, wash his head with this cold, it will soon be well with him, and let the man get bled every month when the moon is five and fifteen and twenty nights old.”

“Take bramble rind and elm rind, ash rind, sloethorn, rind of apple tree and ivy, all these from the nether part of the trees, and cucumber, smear wort, everfern, helenium, enchanters nightshade, betony, marrubium, radish, agrimony. Scrape the worts into a kettle and boil strongly. When it hath strongly boiled remove it off the fire and seat the man over it and wrap the man up that the vapour may get up nowhere, except only that the man may breathe; beathe him with these fomentations as long as he can bear it. Then have another bath ready for him, take an emmet bed all at once, a bed of those male emmets which at whiles fly, they are red ones, boil them in water, beathe him with it immoderately hot. Then make him a salve. Take worts of each kind of those above mentioned, boil them in butter, smear the sore limbs, they will soon quicken. Make him a ley of alder ashes, wash his head with this cold, it will soon be well with him, and let the man get bled every month when the moon is five and fifteen and twenty nights old.”

[23]Leech Book, I. 60.

[24]Lacnunga, 48.

[25]In an incantation against fever we find the instruction:—“The sick man ... thou shalt place... thou shalt cover his faceBurn cypress and herbs ...That the great gods may remove the evilThat the evil spirit may stand aside. . . . . . .May a kindly spirit a kindly genius be present.”R. Campbell Thompson,Devils and Evil Spirits of Babylonia, p. 29. See also p. 43. Cf. also Tobit vi. 7.

[25]In an incantation against fever we find the instruction:—

“The sick man ... thou shalt place... thou shalt cover his faceBurn cypress and herbs ...That the great gods may remove the evilThat the evil spirit may stand aside. . . . . . .May a kindly spirit a kindly genius be present.”

R. Campbell Thompson,Devils and Evil Spirits of Babylonia, p. 29. See also p. 43. Cf. also Tobit vi. 7.

[26]A Pomeranian Rite.—An attempt was made a few days ago to cast a devil out of a woman living in a village of the Lauenberg district of Pomerania, on the Polish frontier. She appears to have been of a sour and somewhat hysterical temperament, and three of the village gossips came to the conclusion that she was a victim of diabolical possession and resolved to effect a cure by means of enchantment. They first of all gathered the herbs needed for the purpose in the forest at the proper conjunction of the stars. Then a tripod was formed of three chairs, and to these the patient was bound. Beneath her was fixed a pail of red-hot coal on which the herbs were scattered. As the fumes of the burning weeds veiled the victim the three neighbours crooned the prescribed exorcism. The louder the woman shrieked the louder they sang, and after the process had been continued long enough to prove effective, in their opinion, they ran away, believing that the devil would run out of the woman after them. She, however, continued to shriek. Her cries were heard by a man, who released her.—The Times, December 5, 1921.

[27]It is interesting to find the same beliefs amongst the ancient Babylonians.“Fleabane on the lintel of the door I have hungS. John’s wort, caper and wheatearsWith a halter as a roving assThy body I restrain.O evil spirit get thee henceDepart O evil Demon.. . . . . . .In the precincts of the house stand not nor circle round‘In the house will I stand,’ say thou not,‘In the neighbourhood will I stand,’ say thou not.O evil spirit get thee forth to distant placesO evil Demon hie thee unto the ruinsWhere thou standest is forbidden groundA ruined desolate house is thy homeBe thou removed from before me, By Heaven be thou exorcisedBy Earth be thou exorcised.”Trans. of Utukke Limnûte Tablet “B.” R. C. Thompson,Devils and Evil Spirits of Babylonia.

[27]It is interesting to find the same beliefs amongst the ancient Babylonians.

“Fleabane on the lintel of the door I have hungS. John’s wort, caper and wheatearsWith a halter as a roving assThy body I restrain.O evil spirit get thee henceDepart O evil Demon.. . . . . . .In the precincts of the house stand not nor circle round‘In the house will I stand,’ say thou not,‘In the neighbourhood will I stand,’ say thou not.O evil spirit get thee forth to distant placesO evil Demon hie thee unto the ruinsWhere thou standest is forbidden groundA ruined desolate house is thy homeBe thou removed from before me, By Heaven be thou exorcisedBy Earth be thou exorcised.”Trans. of Utukke Limnûte Tablet “B.” R. C. Thompson,Devils and Evil Spirits of Babylonia.

[28]Sonny (Arch. f. Rel., 1906, p. 525), in his article “Rote Farbe im Totenkulte,” considers the use of red to be in imitation of blood. The instruction to bind on with red is found even in theGrete Herballof 1526. “Apium is good for lunatyke Folke yf it be bounde to the pacyentes heed with a lynen clothe dyed reed,” etc.

[29]See W. G. Black,Folk Medicine.

[30]Even modern science has not yet succeeded in solving some of the mysteries connected with this remarkable plant. For instance, although the apple and the pear are closely related, mistletoe very rarely grows on the pear tree, and there is no case on record of mistletoe planted on a pear tree by human hands surviving the stage of germination. There are, it is true, two famous mistletoe pears in this country—one in the garden of Belvoir Castle and the other in the garden of Fern Lodge, Malvern, but in both cases the seed was sown naturally. It grows very rarely on the oak, and this possibly accounts for the special reverence accorded by the Druids to the mistletoe oak.

[31]Leech Book, I. 81.

[32]Lacnunga, 9.

[33]This closely resembles a Cornish charm for a tetter.“Tetter, tetter, thou hast nine brothers,God bless the flesh and preserve the bone;Perish thou, tetter, and be thou gone.Tetter, tetter, thou hast eight brothers.”Thus the verses are continued until tetter having “no brother” is ordered to be gone.—R. Hunt,Popular Romances of the West of England, p. 414.

[33]This closely resembles a Cornish charm for a tetter.

“Tetter, tetter, thou hast nine brothers,God bless the flesh and preserve the bone;Perish thou, tetter, and be thou gone.Tetter, tetter, thou hast eight brothers.”

Thus the verses are continued until tetter having “no brother” is ordered to be gone.—R. Hunt,Popular Romances of the West of England, p. 414.

[34]For further instances of the mystic use of three and nine see alsoLeech Book, I. 45, 47, 67.

[35]St. Eloy, in a sermon preached inA.D.640, also forbade the enchanting of herbs:—“Before all things I declare and testify to you that you shall observe none of the impious customs of the pagans, neither sorcerers, nor diviners, nor soothsayers, nor enchanters, nor must you presume for any cause to enquire of them.... Let none regulate the beginning of any piece of work by the day or by the moon. Let none trust in nor presume to invoke the names of dæmons, neither Neptune, nor Orcus, nor Diana, nor Minerva, nor Geniscus nor any other such follies.... Let no Christian place lights at the temples or the stones, or at fountains, or at trees, or at places where three ways meet.... Let none presume to hang amulets on the neck of man or beast.... Let no one presume to make lustrations, nor to enchant herbs, nor to make flocks pass through a hollow tree, or an aperture in the earth; for by so doing he seems to consecrate them to the devil. Let none on the kalends of January join in the wicked and ridiculous things, the dressing like old women or like stags, nor make feasts lasting all night, nor keep up the custom of gifts and intemperate drinking. Let no one on the festival of St. John or on any of the festivals join in the solstitia or dances or leaping or caraulas or diabolical songs.”—From a sermon preached by St. Eloy inA.D.640.

[35]St. Eloy, in a sermon preached inA.D.640, also forbade the enchanting of herbs:—

“Before all things I declare and testify to you that you shall observe none of the impious customs of the pagans, neither sorcerers, nor diviners, nor soothsayers, nor enchanters, nor must you presume for any cause to enquire of them.... Let none regulate the beginning of any piece of work by the day or by the moon. Let none trust in nor presume to invoke the names of dæmons, neither Neptune, nor Orcus, nor Diana, nor Minerva, nor Geniscus nor any other such follies.... Let no Christian place lights at the temples or the stones, or at fountains, or at trees, or at places where three ways meet.... Let none presume to hang amulets on the neck of man or beast.... Let no one presume to make lustrations, nor to enchant herbs, nor to make flocks pass through a hollow tree, or an aperture in the earth; for by so doing he seems to consecrate them to the devil. Let none on the kalends of January join in the wicked and ridiculous things, the dressing like old women or like stags, nor make feasts lasting all night, nor keep up the custom of gifts and intemperate drinking. Let no one on the festival of St. John or on any of the festivals join in the solstitia or dances or leaping or caraulas or diabolical songs.”—From a sermon preached by St. Eloy inA.D.640.

[36]A Christian prayer for a blessing on herbs runs thus:—“Omnipotens sempiterne deus qui ab initio mundi omnia instituisti et creasti tam arborum generibus quam herbarum seminibus quibus etiam benedictione tua benedicendo sanxisti eadem nunc benedictione olera aliosque fructus sanctificare ac benedicere digneris ut sumentibus ex eis sanitatem conferant mentis et corporis ac tutelam defensionis eternamque uitam per saluatorem animarum dominum nostrum iesum christum qui uiuit et regnat dominus in secula seculorum. Amen.”

[36]A Christian prayer for a blessing on herbs runs thus:—

“Omnipotens sempiterne deus qui ab initio mundi omnia instituisti et creasti tam arborum generibus quam herbarum seminibus quibus etiam benedictione tua benedicendo sanxisti eadem nunc benedictione olera aliosque fructus sanctificare ac benedicere digneris ut sumentibus ex eis sanitatem conferant mentis et corporis ac tutelam defensionis eternamque uitam per saluatorem animarum dominum nostrum iesum christum qui uiuit et regnat dominus in secula seculorum. Amen.”

[37]Translation fromEarly English Magic and Medicineby Dr. Charles Singer. Proceedings of the British Academy, Vol. IV.

“Spryngynge tyme is the time of gladnesse and of love; for in Sprynging time all thynge semeth gladde; for the erthe wexeth grene, trees burgynne [burgeon] and sprede, medowes bring forth flowers, heven shyneth, the see resteth and is quyete, foules synge and make theyr nestes, and al thynge that semed deed in wynter and widdered, ben renewed, in Spryngyng time.”—Bartholomæus Anglicus,circ.1260.

Between the Anglo-Saxon herbals and the early printed herbals there is a great gulf. After the Norman Conquest the old Anglo-Saxon lore naturally fell into disrepute, although the Normans were inferior to the Saxons in their knowledge of herbs. The learned books of the conquerors were written exclusively in Latin, and it is sad to think of the number of beautiful Saxon books which must have been destroyed, for when the Saxons were turned out of their own monasteries the Normans who supplanted them probably regarded books written in a language they did not understand as mere rubbish. Much of the old Saxon herb lore is to be found in the leech books of the Middle Ages, but, with one notable exception, no important original treatise on herbs by an English writer has come down to us from that period. The vast majority of the herbal MSS. are merely transcriptions of Macer’s herbal, a mediæval Latin poem on the virtues of seventy-seven plants, which is believed to have been written in the tenth century. The popularity of this poem is shown by the number of MSS. still extant. It was translated into English as early as the twelfth century with the addition of “A fewe herbes wyche Macer tretyth not.”[38]In 1373 it was translated by John Lelamoure, a schoolmasterof Hertford. On folio 55 of the MS. of this translation is the inscription, “God gracious of grauntis havythe yyeue and ygrauted vertuys in woodys stonys and herbes of the whiche erbis Macer the philosofure made a boke in Latyne the whiche boke Johannes Lelamoure scolemaistre of Herforde est, they he unworthy was in the yere of oure Lorde a. m. ccc. lxxiij tournyd in to Ynglis.” Macer’s herbal is also the basis of a treatise in rhyme of which there are several copies in England and one in the Royal Library at Stockholm. This treatise, which deals with twenty-four herbs, begins thus quaintly—

“Of erbs xxiiij I woll you tell by and byAls I fond wryten in a boke at I in boroyng tokeOf a gret ladys preste of gret name she barest.”

The poem begins with a description of betony, powerful against “wykked sperytis,” and then treats, amongst other herbs, of the virtues of centaury, marigold, celandine, pimpernel, motherwort, vervain, periwinkle, rose, lily, henbane, agrimony, sage, rue, fennel and violet. It is pleasant to find the belief that only to look on marigolds will draw evil humours out of the head and strengthen the eyesight.

“Golde [marigold] is bitter in savourFayr and ȝelw [yellow] is his flowurYe golde flour is good to seneIt makyth ye syth bryth and cleneWyscely to lokyn on his flowrisDrawyth owt of ye heed wikked hirores [humours].. . . . . . .Loke wyscely on golde erly at morwe [morning]Yat day fro feueres it schall ye borwe:Ye odour of ye golde is good to smelle.”

The instructions for the picking of this joyous flower are given at length. It must be taken only when the moon is in the sign of the Virgin, and not when Jupiter is in the ascendant, for then the herb loses its virtue. And the gatherer, who must be out of deadly sin, must say three Pater Nosters and three Aves. Amongst its many virtues we find that it gives the wearer avision of anyone who has robbed him. The virtues of vervain also are many; it must be picked “at Spring of day” in “ye monyth of May.” Periwinkle is given its beautiful old name “joy of the ground” (“men calle it ye Juy of Grownde”) and the description runs thus:—

“Parwynke is an erbe grene of colourIn tyme of May he beryth blo flour,His stalkys ain [are] so feynt [weak] and feyeYet never more growyth he heye [high].”

Under sage we find the old proverb—“How can a man die who has sage in his garden?”

“Why of seknesse deyeth manWhill sawge [sage] in gardeyn he may han.”

A manuscript of exceptional interest is one describing the virtues of rosemary which was sent by the Countess of Hainault to her daughter Philippa, Queen of England, and apart from its intrinsic interest it is important from the fact that it is obviously the original of the very poetical discourse on rosemary in the first printed English herbal, commonly known as Banckes’s herbal. Moreover, in this MS. there is recorded an old tradition which I have not found in any other herbal, but which is still current amongst old-fashioned country folk, namely, that rosemary “passeth not commonly in highte the highte of Criste whill he was man on Erthe,” and that when the plant attains the age of thirty-three years it will increase in breadth but not in height. It is the oldest MS. in which we find many other beliefs about rosemary that still survive in England. There is a tradition that Queen Philippa’s mother sent the first plants of rosemary to England, and in a copy of this MS. in the library of Trinity College, Cambridge, the translator, “danyel bain,” says that rosemary was unknown in England until the Countess of Hainault sent some to her daughter.

The only original treatise on herbs written by an Englishman during the Middle Ages was that by Bartholomæus Anglicus,and on the plant-lover there are probably few of the mediæval writers who exercise so potent a spell. Even in the thirteenth century, that age of great men, Bartholomew the Englishman ranked with thinkers such as Roger Bacon, Thomas Aquinas and Albertus Magnus. He was accounted one of the greatest theologians of his day, and if his lectures on theology were as simple as his writings on herbs, it is easy to understand why they were thronged and why his writings were so eagerly studied, not only in his lifetime but for nearly three centuries afterwards. A child could understand his book on herbs, for, being great, he was simple. But although his workDe Proprietatibus Rerum(which contains nineteen books) was the source of common information on Natural History throughout the Middle Ages, and was one of the books hired out at a regulated price by the scholars of Paris, we know very little of the writer. He spent the greater part of his life in France and Saxony, but he was English born and was always known as Bartholomæus Anglicus.[39]We know that he studied in Paris and entered the French province of the Minorite Order, and later he became one of the most renowned professors of theology in Paris. In 1230 a letter was received from the general of the Friars Minor in the new province of Saxony asking the provincial of France to send Bartholomew and another Englishman to help in the work of that province, and the former subsequently went there. We do not know the exact date ofDe Proprietatibus Rerum, but it must have been written aboutthe middle of the thirteenth century; for, though it cites Albertus Magnus, who was teaching in Paris in 1248, there is no mention of any of the later authorities, such as Thomas Aquinas, Roger Bacon and Vincent de Beauvais. It was certainly known in England as early as 1296, for there is a copy of that date at Oxford, and there still exist both in France and in England a considerable number of other manuscript copies, most of which date from the latter part of the thirteenth century and the early part of the fourteenth. The book was translated into English in 1398 by John de Trevisa,[40]chaplain to Lord Berkeley and vicar of Berkeley, and Bartholomew could scarcely have been more fortunate in his translator. At the end of his translation, Trevisa writes thus:—

“Endlesse grace blysse thankyng and praysyng unto our Lorde God Omnipotent be gyuen, by whoos ayde and helpe this translacon was endyd at Berkeleye the syxte daye of Feuerer the yere of our Lorde MCCCLXXXXVIII the yere of yereyne of Kynge Rycharde the seconde after the Conqueste of Englonde XXII. The yere of my lordes aege, syre Thomas, Lorde of Berkeleye that made me to make this Translacōn XLVII.”

Salimbene shows that the book was known in Italy in 1283, and there are two MS. copies in the Bibliothèque Nationale of Paris, of which the earliest is dated 1297. Before Trevisa made his English translation, it had been translated into French by Jehan Corbichon, in 1372, for Charles V. of France.

The book was first printed at Basle about 1470, and the esteem in which it was held may be judged from the fact that it went through at least fourteen editions before 1500, and besides the English and French translations it was also translated into Spanish and Dutch. The English translation wasfirst printed by Caxton’s famous apprentice, Wynken de Worde.[41]The translator in a naïve little introductory poem says that, just as he had looked as a child to God to help him in his games, so now he prays Him to help him in this book.

“C[?]Rosse was made all of red .In the begynning of my boke .That is called, god me sped .In the fyrste lesson that j toke .Thenne I learned a and b .And other letters by her names .But alway God spede me .Thought me nedefull in all games .Yf I played in felde, other medes .Stylle other wyth noyse .I prayed help in all my dedes .Of him that deyed upon the croys .Now dyuerse playes in his name .I shall lette passe forth and far .And aventure to play so long game .Also I shall spare .Wodes, medes and feldes .Place that I have played inne .And in his name that all thīg weldes .This game j shall begynne. .And praye helpe conseyle and rede .To me that he wolde sende .And this game rule and lede .And brynge it to a good ende. .”

And in the preface Trevisa addresses his readers thus: “Merveyle not, ye witty and eloquent reders, that I thȳne of wytte and voyde of cunning have translatid this boke from latin to our vulgayre language as a thynge profitable to me and peradventure to many other, whych understonde not latyn nor have not the knowledge of the proprytees of thynges.”

The seventeenth book ofDe Proprietatibus Rerumis on herbs and their uses, and it is full of allusions to the classical writers on herbs—Aristotle, Dioscorides and Galen—but the descriptions of the plants themselves are original and charming.

There is no record to show that Bartholomew the Englishman was a gardener, but we can hardly doubt that the man who described flowers with such loving care possessed a garden and worked in it. TheHerbarius zu Teutschmight have been written in a study, but there is fresh air and the beauty of the living flowers in Bartholomew’s writings. Of the lily he says: “The Lely is an herbe wyth a whyte floure. And though the levys of the floure be whyte yet wythen shyneth the lyknesse of golde.” Bartholomew may have known nothing of the modern science of botany, but he knew how to describe not only the lily, but also the atmosphere of the lily, in a word-picture of inimitable simplicity and beauty. One feels instinctively that only a child or a great man could have written those lines. And is there not something unforgettable in these few words on the unfolding of a rose—“And whāne they [the petals] ben full growen they sprede theymselues ayenst the sonne rysynge”?

The chapter on the rose is longer than most, and is so delightful that I quote a considerable part of it. “The rose of gardens is planted and sette and tylthed as a vyne. And if it is forgendred and not shred and pared and not clensed of superfluyte: thēne it gooth out of kynde and chaungeth in to a wylde rose. And by oft chaunging and tylthing the wylde rose torneth and chaūgith into a very rose. And the rose of ye garden and the wylde rose ben dyuers in multitude of floures: smelle and colour: and also in vertue. For the leves of the wylde rose ben fewe and brode and whytyssh: meddlyd wyth lytyll rednesse: and smellyth not so wel as the tame rose, nother is so vertuous in medicyn. The tame rose hath many leuys sette nye togyder: and ben all red, other almost white: wtwonder good smell.... And the more they ben brused and broken: the vertuoūser they ben and the better smellynge. And springeth out of a thorne that is harde and rough: netheles the Rose folowyth not the kynde of the thorne: But she arayeth her thorn wyth fayr colour and good smell. Whan ye rose begynneth to sprynge it is closed in a knoppe wyth grenes:and that knoppe is grene. And whan̄e it swellyth thenne spryngeth out harde leuys and sharpe.... And whāne they ben full growen they sprede theymselues ayenst the sonne rysynge. And for they ben tendre and feble to holde togyder in the begynnynge; theyfore about those smale grene leuys ben nyghe the red and tendre leuys ... and ben sette all aboute. And in the mydill thereof is seen the sede small and yellow wyth full gode smell.”

WOODCUT OF TREES AND HERBS FROM THE SEVENTEENTH BOOK OF “DE PROPRIETATIBUS RERUM”

Printed by Wynkyn de Worde (1495)

There follows a description, too long to quote here, of the growth of the rose hip, which ends with the remark: “But they ben not ful good to ete for roughnesse that is hyd wythin. And greuyth [grieveth] wythin his throte that ete thereof.” ... “Among all floures of the worlde,” he continues, “the floure of the rose is cheyf and beeryth ye pryse. And by cause of vertues and swete smelle and savour. For by fayrnesse they fede the syghte: and playseth the smelle by odour, the touche by softe handlynge. And wythstondeth and socouryth by vertue ayenst many syknesses and euylles.” A delicious recipe is given for Rose honey. “Rose shreede smalle and sod in hony makyth that hony medycynable wyth gode smelle: And this comfortyeth and clenseth and defyeth gleymy humours.”

Of the violet we read: “Violet is a lytyll herbe in substaunce and is better fresshe and newe than whan it is olde. And the floure thereof smellyth moost.... And the more vertuous the floure thereof is, ye more it bendyth the heed thereof doūwarde. Also floures of spryngynge tyme spryngeth fyrste and sheweth somer. The lytylnes thereof in substaunce is nobly rewarded in gretnesse of sauour and of vertue.”

Bartholomew’s descriptions of flowers are usually brief, and there is a clarity and vividness about them which give them a charm peculiarly their own. How fresh and English, for instance, is his chapter on the apple. I have never before seen the taste of an apple described as “merry,” but how true the description is! “Malus the Appyll tree is a tree yt bereth apples and is a grete tree in itself ... it is more shortthan other trees of the wood wyth knottes and rinelyd Rynde. And makyth shadowe wythe thycke bowes and braunches: and fayr with dyuers blossomes, and floures of swetnesse and lykynge: with goode fruyte and noble. And is gracious in syght and in taste and vertuous in medecyne ... some beryth sourysh fruyte and harde and some ryght soure and some ryght swete, with a good savoure and mery.” The descriptions of celandine and broom are also characteristic. “Celidonia is an herbe wtyelowe floures, the frute smorcheth them that it towchyth. And hyghte Celidonia for it spryngeth, other blomyth, in the comynge of swalowes.... It hyȝt celidonia for it helpith swallowes birdes yf their eyen be hurte other (or) blynde.” “Genesta hath that name of bytterness for it is full of bytter to mannes taste. And is a shrubbe that growyth in a place that is forsaken, stony and untylthed. Presence thereof is wytnesse that the grounde is bareyne and drye that it groweth in. And hath many braunches knotty and hard. Grene in wynter and yelowe floures in somer thyche [the which] wrapped with heuy smell and bitter sauour. And ben netheles moost of vertue.” Bartholomew gives the old mandrake legend in full, though he adds, “it is so feynd of churles others of wytches,” and he also writes of its use as an anæsthetic.[42]Further, he records two other beliefs about the mandrake which I have never found in any other English herbal—namely, that while uprooting it one must beware of contrary winds, and that one must go on digging for it until sunset. “They that dygge mandragora be besy to beware of contrary wyndes whyle they digge. And maken circles abowte with a swerder and abyde with the dyggynge unto the sonne goynge downe.”

But apart from herbs and their uses, the bookDe herbisis full of fleeting yet vigorous pictures of the homely everyday side of mediæval life. Bartholomew, being one of the greatest men of his century, writes of matters in which the simplestof us are interested. He tells us of the feeding of swine with acorns. Of the making and baking of bread (including the thrifty custom of mixing cooked beans with the flour “to make the brede the more hevy”). Incidentally, and with all due respect, it may be remarked that he had no practical knowledge of this subject, his vivid description being obviously that of an interested spectator. There is an airy masculine vagueness about the conclusion of the whole matter of bread-making—“and at last after many travailes, man’s lyfe is fedde and sustained therewith.” He tells us of the use of laurel leaves to heal bee and wasp stings and to keep books and clothes from “moths and other worms,” of the making of “fayre images” and of boxes wherein to keep “spycery” from the wood of the box-tree. Of the making of trestle tables “areared and set upon feet,” of playing boards “that men playe on at the dyes [dice] and other gamys. And this maner of table is double and arrayd wyth dyerse colours.” Of the making of writing tables, of wood used for flooring that “set in solar floors serue all men and bestys ytben therein, and ben treden of alle men and beestys that come therein,” and so strong that “they bende not nor croke [crack] whan they ben pressyd wtheuy thynges layd on them.” And also of boards used for ships, bridges, hulks and coffers, and “in shypbreche [shipwreck] men fle to bordes and ben ofte sauyd in peryll.” Of the building of houses with roofs of “trees stretchyd from the walles up to the toppe of ye house,” with rafters “stronge and square and hewen playne,” and of “the covering of strawe and thetche [thatch].” Of the making of linen from the soaking of the flax in water till it is dried and turned in the sun and then bound in “praty bundels” and “afterward knockyd, beten and brayd and carflyd, rodded and gnodded; ribbyd and heklyd and at the laste sponne,” of the bleaching, and finally of its many uses for making clothing, and for sails, and fish nets, and thread, and ropes, and strings (“for bows”), and measuring lines, and sheets (“to reste in”), andsackes, and bagges, and purses (“to put and to kepe thynges in”). Of the making of tow “uneven and full of knobs,” used for stuffing into the cracks in ships, and “for bonds and byndynges and matches for candelles, for it is full drye and takyth sone fyre and brenneth.” “And so,” he concludes somewhat breathlessly, “none herbe is so nedefull to so many dyurrse uses to mankynde as is the flexe.” Of the vineyard “closyd about wyth walles and wyth hegges, with a wayte [watch] set in an hyghe place to kepe the vynyerde that the fruyte be not dystroyed.” Of the desolation of the vineyard in winter, “but in harueste tyme many comyth and haunteth the vynyerde.” Of the delicious smell of a vineyard. Of the damage done by foxes and swine and “tame hounds.” “A few hounds,” Bartholomew tells us, “wasten and dystroye moo grapes that cometh and eteth therof theuylly [thievishly].” “A vineyard,” he concludes, “maye not be kepte nother sauyd but by his socour and helpe that all thynge hath and possesseth in his power and myghte. And kepyth and sauyth all lordly and myghtily.” And is there any other writer who in so few words tells us of the woods in those days? Of the “beestis and foulis” therein as well as the herbs, of the woods in summer-time, of the hunting therein, of the robbers and the difficulty of finding one’s way? Of the birds and the bees and the wild honey and the delicious coolness of the deep shade in summer, and the “wery wayfarynge trauelynge men”? And the final brief suggestion of the time when forests were veritable boundaries? I believe also that this is the only book in which we are told of the interesting old custom of tying knots to the trees “in token and marke of ye highe waye,” and of robbers deliberately removing them. The picture is so perfect that I give it in full:—

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