He here obviously alludes to the sweet cakes which the young person brought to the female parent as a gift; but it would appear that the term "simnel" was in reality applicable to cakes which were in use all through the time of Lent.... We learn from Ducange that it was usual in early times to mark the simnels with a figure of Christ or of the Virgin Mary, which would seem to show that they had a religious signification.

We know that the Anglo-Saxon, and indeed the German race in general, were in the habit of eating consecrated cakes at their religious festivals. Our hot cross-buns at Easter are only the cakes which the pagan Saxons ate in honour of their G.o.ddess Eastre, and from which the Christian clergy, who were unable to prevent people from eating, sought to expel the paganism by marking them with the cross. It is curious that the use of these cakes should have been preserved so long in this locality, and still more curious are the tales which have arisen to explain the meaning of the name, which had been long forgotten. Some pretend that the father of Lambert Simnel, the well-known pretender in the reign of Henry VII., was a baker, and the first maker of simnels, and that in consequence of the celebrity he gained by the acts of his son, the cakes have retained his name. There is another story current in Shropshire, which is much more picturesque, and which we tell as nearly as possible in the words in which it was related to us. Long ago there lived an honest old couple, boasting the names of Simon and Nelly, but their surnames are not known. It was their custom at Easter to gather their children about them, and thus meet together once a year under the old homestead. The fast season of Lent was just ending, but still they had left some of the unleavened dough which had been from time to time converted into bread during the forty days. Nelly was a careful woman, and it grieved her to waste anything, so she suggested that they should use the remains of the Lenten dough for the basis of a cake to regale the a.s.sembled family. Simon readily agreed to the proposal, and further reminded his partner that there were still some remains of their Christmas plum-pudding h.o.a.rded up in the cupboard, and that this might form the interior, and be an agreeable surprise to the young people when they had made their way through the less tasty crust. So far, all things went on harmoniously; but when the cake was made, a subject of violent discord arose, Sim insisting that it should be boiled, while Nell no less obstinately contended that it should be baked. The dispute ran from words to blows, for Nell, not choosing to let her province in the household be thus interfered with, jumped up, and threw the stool she was sitting on at Sim, who on his part seized a besom, and applied it with right good will to the head and shoulders of his spouse. She now seized the broom, and the battle became so warm that it might have had a very serious result, had not Nell proposed as a compromise that the cake should be boiled first and afterwards baked. This Sim acceded to, for he had no wish for further acquaintance with the heavy end of the broom.

Accordingly, the big pot was set on the fire, and the stool broken up and thrown on to boil it, whilst the besom and broom furnished fuel for the oven. Some eggs, which had been broken in the scuffle, were used to coat the outside of the pudding when boiled, which gave it the shining gloss it possesses as a cake. This new and remarkable production in the art of confectionery became known by the name of the cake of Simon and Nelly, but soon only the first half of each name was alone preserved and joined together, and it has ever since been known as the cake of Sim-Nel, or Simnel.--_Chambers's Book of Days._

CHAPTER V.

MAY-DAY CEREMONIES AND SUPERSt.i.tIONS.

Rejoice, Oh English hearts, rejoice!

Rejoice, Oh lovers dear; Rejoice, Oh city, town, and country, Rejoice, eke every shire.

For now the fragrant flowers Do spring and sprout in seemly sort; The little birds do sit and sing, The lambs do make fine sport.

Up then, I say both young and old, Both man and maid amaying, With drums and guns that bounce aloud, And merry tabor playing.

_Old May-day Song._

The May-day festivities and superst.i.tious ceremonies belong to the same antique or pagan cla.s.s as those previously described. The Irish antiquary, O'Brien, says that the practice of lighting fires in honour of the G.o.d Bel, on May-day, gave the Irish name "Mina-Bealtine" to the flowery month. Brand says: "In honour of May-day, the Goths and Southern Swedes had a mock battle between summer and winter, which ceremony is retained in the Isle of Man, where the Danes and Norwegians had been for a long time masters." This, evidently, is a remnant of an Aryan myth.

Olaus Magnus says, the "Northern natives have a custom to welcome the returning splendour of the sun with dancing, and mutually to feast each other, rejoicing that a better season for feasting and hunting was approached." Tollet quaintly says: "Better judges may decide that the inst.i.tution of this festival originated from the Roman Floralia, or from the Celtic La Beltine, while I conceive it derived to us from our Gothic ancestors." The theory of the common Aryan source of these festive rites reconciles Tollet's conception with the decision of the "better judges,"

for whose opinion he evidently entertains profound respect. The Rev. Mr.

Maurice, in his learned work on "The Antiquities of India," contends that the May-day festivities were originally inaugurated at the vernal equinox, and that they pertained to a "phallic festival to celebrate the generative powers of nature." From this stand-point he argues that they are the remains of very ancient ceremonies well known to Egypt, India, and other places. His reasoning on this subject is very learned and ingenious. He says:--

"When the reader calls to mind what has already been observed, that, owing to a precession of the equinox, after the rate of seventy-two years to a degree, a total alteration has taken place through all the signs of the ecliptic, insomuch that those stars which formerly were in Aries have now got into Taurus, and those of Taurus into Gemini; and when he considers also the difference before mentioned, occasioned by the reform of the calendar, he will not wonder at the disagreement that exists in respect to the exact period of the year on which the great festivals were anciently kept, and that on which, in imitation of primaeval customs, they are celebrated by the moderns. Now, the vernal equinox, after the rate of that precession, certainly could not have coincided with the first of May less than four thousand years before Christ, which nearly marks the aera of creation, which, according to the best and wisest of chronologers, began at the vernal equinox, when all nature was gay and smiling, and the earth arrayed in its loveliest verdure, and not, as others have imagined, at the dreary autumnal equinox, when that nature must necessarily have its beauty declining, and that earth its verdure decaying. I have little doubt, therefore, that May-day, or at least the day on which the sun entered Taurus, has been immemorably kept as a sacred festival from the creation of the earth and man, and was originally intended as a memorial of that auspicious period and that momentous event.... On the general devotion of the ancients to the worship of the _bull_ I have had frequent occasion to remark, and _more particularly in the Indian history_, by their devotion to it at that period--

'Aperit c.u.m cornibus annum Taurus.'

'When the bull with his horns openeth the vernal year.' I observed that all nations seem anciently to have vied with each other in celebrating that blissful epoch; and that the moment the sun entered the sign Taurus, were displayed the signals of triumph and the incentives to pa.s.sion; that memorials of the universal festivity indulged in at that season are to be found in the records and customs of people otherwise the most opposite in manners and most remote in situation. I could not avoid considering the circ.u.mstance as a strong additional proof that mankind originally descended from one great family, and proceeded to the several regions in which they finally settled, from one common and central spot; that the Apis, or sacred bull of Egypt, was only the symbol of the sun in the vigour of vernal youth; that the bull of j.a.pan, breaking with his horn the mundane egg, was evidently connected with the same bovine species of superst.i.tion, founded on the mixture of astronomy and mythology."

According to Mr. Maurice's calculation, the vernal equinox could not have coincided with the first degree of Aries later, at the latest, than eighteen hundred years before Christ. The festival of the vernal equinox would then be celebrated on the first of April. The modern "April fool"

freaks are regarded by many writers as relics of these festivities. In India this is termed the Huli festival. It has previously been shown that, in modern Welsh, _heulo_ means to shine as the sun. _Heulog_ likewise means sunny or sunshiny.

The original purport of most of the May-day ceremonials was unquestionably a demonstration of joy at the return of spring. Rowe, speaking of the tower of Magdalen College, Oxford, and its famous peal of ten bells, says, "On May-day the choristers a.s.semble on the top to usher in the spring." Oxonians of the "olden time," appear to have welcomed the season not simply by blowing l.u.s.tily through cows' horns, but by drinking deeply from cups fashioned therefrom. Herne says this blowing and drinking was done "upon the jollities of the first of May, to remind people of the pleasantness of that part of the year, which ought to create mirth and gaiety."

In the north of England, especially, Bourne informs us, that the more youthful portion of the villagers, of both s.e.xes, were in the habit, at midnight, on the eve of May-day, of rendezvousing in some neighbouring wood, with the view of gathering green branches of trees and wild flowers, from which they made garlands, etc., and carried them in procession during the day. Some of these garlands were afterwards deposited in the neighbouring churches; others decorated the doors and windows of the villagers' residences. It appears that the gathering of these woodspoils was accompanied by much clangour of rude music, including the blowing of cows' horns, previously referred to. Stubbs, the Puritan, in his "Anatomy of Abuses," published in 1585, rebukes this custom on account of the immoralities which such midnight forest gatherings would doubtless give rise to. And yet the practice was very common, and was countenanced by the highest in rank in the kingdom. King Henry VIII. and his Queen, Katherine of Arragon, and the courtiers, are reported to have much enjoyed this species of pastime.

Stubbs thus describes the custom he denounces:--

"Against May, every parish, town, and village a.s.sembled themselves together, both men, women, and children, old and young, even all indifferently, and either going all together or dividing themselves into companies, they go, some to the woods and groves, some to the hills and mountains, some to one place, some to another, where they spend all the night in pastimes, and in the morning they return, bringing with them birch boughs and branches of trees, to deck their a.s.sembly withal."

Chaucer, in his "Court of Love," makes reference to the May-day ceremonies of his time, and says that early in the morning "fourth goth al the Court, both most and lest, to fetche the flouris fresh, and braunch and blome."

The supposed appropriateness of May-day for love-making is referred to by Shakspere in "A Midsummer Night's Dream." Lysander, in the first act, wishing to further his suit to Hermia, says:--

If thou lovest me, then, Steal from thy father's house to-morrow night; And in the wood, a league without the town, Where I did meet thee once with Helena, _To do observance of a morn of May_, There will I stay for thee.

Again, in the fourth act, when Theseus and his hunting party discover the two pairs of sweethearts asleep in the wood, the Duke, in reply to a query by Egeus, says:--

No doubt, _they rose up early, to observe The rite of May_; and, hearing our intent, Come here in grace of our solemnity.

Herrick, in a quaint lyric on this subject, says:--

There's not a budding boy or girl, this day, But is got up and gone to bring in May; A deal of youth ere this is come Back, with white-thorn laden home.

Milton thus magnificently apostrophises the advent of the "flowery month":--

Now the bright morning star, day's harbinger, Comes dancing from the East, and leads with her The flow'ry May, who from her green lap throws The yellow cowslip and the pale primrose.

Hail, bounteous May! thou dost inspire Mirth and youth and fond desire; Woods and groves are of thy dressing, Hill and dale doth boast thy blessing.

Thus we salute thee with our early song, And welcome thee and wish thee long.

Old Stowe thus quaintly describes the May-day doings in the beginning of the seventeenth century:--

"On May-day, in the morning, every man, except impediment, would walke into the sweete meadowes and greene woods, there to rejoyce their spirites with the beauty and savour of sweete flowers, and with the harmony of birds praysing G.o.d in their kind. I find also that in the moneth of May the citizens of London, of all estates, lightly in every parish, or sometimes two or three parishes joyning together, had their severall Mayings, and did fetch in May-poles, with diverse warlike shewes, with good archers, morice dauncers, and other devices, for pastime all day long, and towards the evening they had stage playes and bonfieers in the streets."

Polwhele, in his "History of Cornwall," describes a spring festival, said to be of very ancient origin, annually celebrated at Helston on the 8th of May, named the "Furry," or gathering. The day opens with singing and the beating of drums and kettles. The whole population rush out of the town into the country, and return garlanded with leaves and flowers, in which guise they caper about the streets, and enter unmolested each others' houses to congratulate their neighbours on the return of spring.

The young people of Spotland, in the parish of Rochdale, are yet in the habit of a.s.sembling on the hill sides on the first Sunday in May, and exchanging congratulations on the return of spring. They drink to each others' health in liquor supplied by the pure mountain streamlets--no inapt subst.i.tute for the "heavenly soma" of the Vedic hymns. No doubt, some genuine love-making, as well as much licentiousness, has resulted from the observance of such ceremonies. It was formerly a custom, for milkmaids especially, in various parts of the country, to dance around a "garland" decorated with articles of value, very much after the fashion of the rush-bearers of Lancashire at the present day. The latter adorn their rush-cart and its contents with goblets, watches, and other polished metal articles, lent by friends for the occasion. Brand, speaking of the milkmaids in the neighbourhood of London, says:--

"They used to dress themselves in holiday guise on this morning, and come in bands with fiddles, whereto they danced, attended by a strange-looking pyramidal pile, covered with pewter plates, ribands, and streamers, either borne by a man upon his head or by two men upon a hand-barrow; this was called their garland."

Doubtless, the "well-dressing," or the decoration of springs and fountains with flowers, yet very common in some counties, and especially in Derbyshire, either owes its origin to the Roman Floralia, or to a still older custom, the common Aryan root of both. Dr. Stukeley, the celebrated antiquary, writing in 1724, speaks of a May-pole near Horn Castle, Lincolnshire, on a spot "where probably stood an Hermes in Roman times." He adds: "The boys annually keep up the festival of the _Floralia_ on May-day, making a procession to this hill with May gads (as they call them) in their hands. This is a white willow wand, the bark peeled off, ty'd round with cowslips, a thyrsus of the Baccha.n.a.ls.

At night they have a bonefire, and other merriment, which is really a sacrifice or religious festival."

The old Puritan writers seem to have entertained a most profound horror of the ancient May-day festivities. Friar Tuck was p.r.o.nounced a remnant of popery; maid Marian was the scarlet lady herself; and the hobby-horse was consigned to the limbo of defunct pagan superst.i.tions. A May-pole was an abomination equalled only in atrocity by a "Whitsun-ale" or a "Morris-dance." Old Stubbs calls the May-pole a "stinking idol," and says it was brought home with "great _veneration_," hence his malediction. The attendant ceremony he describes as follows: "They have twenty or forty yoke of oxen, every ox having a sweet nosegay of flowers tied to the tips of his horns; and these oxen draw home the May-pole, covered all over with flowers and herbs, bound round with strings from the top to the bottom, and sometimes painted with variable colours, having two or three hundred men, women, and children following it with great _devotion_." Stubbs evidently knew that the May-pole was of pagan origin, if he was ignorant of its phallic character.

The court, however, favoured some of these pastimes. King James I.

received a deputation on the subject during his stay at Hoghton Tower; and at Myerscough, near Preston, in Lancashire, he made a "speeche about libertie to piping and honest recreation." This was followed by his famous proclamation, levelled chiefly against the "Puritans and precise people of Lancashire." This action culminated in the still more celebrated "Book of Sports." Charles I., in 1633, republished "his blessed father's declaration," which decreed that "after the end of Divine service, his good people be not disturbed, letted, or discouraged from any lawful recreation; such as dancing, either men or women; archery for men, leaping, vaulting, or any other such harmless recreations; nor from having of May Games, Whitsun Ales, and Morris Dances, and the setting up of May-poles, and other sports therewith used; so as the same may be had in due and convenient time, without impediment or neglect of Divine Service. And that women shall have leave to carry rushes to the church, for the decoration of it according to their old custom. But withall his Majesty doth hereby account still as prohibited all unlawful games to be used, on Sundays only, as bear and bull baitings, interludes, and, at all times, in the meaner sort of people, as by law prohibited, bowling."

Our ancestors appear to have regarded the playing at bowls as an especially dignified recreation, and to have guarded by statute the game from any profanation by the vulgar. Old Strype records that owing to threatened disturbances in the North of England, a strict search was made, in every part of the kingdom, on the night of Sunday, the 10th July, 1569, for vagrants, beggars, gamesters, rogues, or gipsies. It resulted in the apprehension of thirteen thousand "masterless men." The chief offence with which they were charged was that they had no visible mode of living, "except that which was derived from _unlawful_ games, especially of bowling, and maintenance of archery."

The sight of a May-pole, so offensive to the Puritan of old, excited a very different train of thought in the imagination of Washington Irving, on his first visit to this country. He says:--

"I shall never forget the delight I felt on first seeing a May-pole. It was on the banks of the Dee, close by the picturesque old bridge that stretches across the river from the quaint little city of Chester. I had already been carried back into former days by the antiquities of that venerable place, the examination of which is equal to turning over the pages of a black letter volume, or gazing on the pictures in Froissart.

The May-pole on the margin of that poetic stream completed the illusion.

My fancy adorned it with wreaths of flowers, and peopled the green bank with all the dancing revelry of May-day. The mere sight of this May-pole gave a glow to my feelings, and spread a charm over the country for the rest of the day; and, as I traversed a part of the fair plain of Cheshire, and the beautiful borders of Wales, and looked from among swelling hills down a long green valley, through which 'the Deva wound its wizard stream,' my imagination turned all into a perfect Arcadia."

The Laureate, in his beautiful poem, "The May Queen," has most happily pourtrayed the buoyant, joyous heart-feeling of the modern juvenile representative of the mythical Maid Marian of old. Eliza Cook, in one of the most successful of her many truly national songs, has. .h.i.t off the spirit of the ancient May-day festivities with remarkable truthfulness and power:--

My brave land! my brave land! oh, may'st thou be my grave-land!

For firm and fond will be the bond that ties my breast to thee.

When Summer's beams are glowing, when Autumn's gusts are blowing, When Winter's clouds are snowing, thou art still right dear to me.

But yet methinks I love thee best When bees are nursed on white-thorn breast, When spring-tide pours in--sweet and blest-- And Mirth and Hope come dancing; When music from the feathered throng Breaks forth in merry marriage-song, And mountain streamlets dash along, Like molten diamonds glancing!

Oh! pleasant 'tis to scan the page, Rich with the theme of by-gone age; When motley fool and learned sage Brought garlands for the gay pole; When laugh and shout came ringing out From courtly knight and peasant lout, In "Hurrah for merry England, and The raising of the May-pole;"

When the good old times had carol rhymes, With morris games and village chimes; When clown and priest shared cup and feast, And the greatest jostled with the least, At the "raising of the May-pole."

The people of Lancashire, until very recently, kept the May-day festival with considerable _eclat_. Indeed, it is by no means forgotten at the present day. The main streets of Preston, Manchester, and other towns, during "the good old coaching time," presented a remarkably gay appearance, in consequence of the horses being decorated, and some of them profusely, with ribbons and other festive ornaments.