Horret inops animi, stolidi figmenta timoris. Jamque adeo late fabellam spargit anilem Fama volans, trepidat mentes ignobile vulgus. Scilicet hic Animæ tenues, defunctaque vitâ Corpora, subsiliunt obscura nocte per umbram. Quin et mille dolos volvens sub pectore flamma Avia pervolitat, quam cæca nocte Viator Deprensus sectatur ovans; quid cogitet Ignis Nescius heu! Fax ante volans per opaca locorum Errabunda regit vestigia, perfidu tandem Deserit immersum stagno squalenti Colonum Eructantem iras, hirsutaque Colla madentem." (9) It is with great deference to the opinion of modern philosophers that I make the observation, but I cannot help suspecting that what our plain forefathers, in the unenlightened ages, attributed to supernatural agency, to Elves and Fairies, as being otherwise unable to account for or explain it, it is at present the fashion to ascribe to I know not what "electric fluid;" or to huddle it up, as in this instance, under the vague idea of something "of an electric nature." (10) The account adds: "It was formerly thought, and is still by the superstitious believed, to have something ominous in its nature, and to presage death and other misfortunes. There have been instances of people being decoyed by these lights into marshy places, where they have perished; whence the names of Ignis fatuus, Will with a Wisp, and Jack with a Lanthorn, as if this appearance was an evil spirit which took delight in doing mischief of that kind." So in the ode on the "Popular Superstitions of the Highlands of Scotland:" "Ah homely swains! your homeward steps ne'er lose; Let not dank Will mislead you on the heath; In his bewitch'd, low, marshy, willow What though far off, from some dark dell espied, His glimmering mazes cheer th' excursive sight, Yet turn, ye wand'rers, turn your steps aside, Nor trust the guidance of that faithless light." p. 15. (11) See also White's "Peripateticall Institutions," p. 149, whence Blount has had his account. 66 In a very rare work by Thomas Hyll, entitled "A Contemplation of Mysteries, containing the rare Effectes and Significations of certayne Comets," &c., 12mo. Lond. pr. by Hen. Denham, t. Eliz., signat. E 2 b, et seq., are the following passages: Of the Fire cleaving and hanging on the partes of men and beastes. This impression for troth is prodigious without any phisicke cause expressing the same whenas the Flame or Fire compasseth about anye person's heade. And this straunge wonder and sight doth signifie the royal assaultes of mightie monarchies, and kinges, the governementes of the emperie, and other matters worthie memorie, of which the phisicke causes sufficient can not be demonstrated. Seeing, then, such Fyers or lightes are, as they wer, counterfets or figures of matters to come, it sufficiently appeareth that those not rashely do appeare or showe but by God's holy will and pleasure sent, that they may signifie some rare matter to men. This Light doth Virgill write of in the seconde booke of Æneados, of Ascanius, which had a like Flame burning without harme on his heade. Also Livius in his first book, and Valerius Maximus, reporte of Tullius Servius, a childe, who sleeping on bedde, such a Flame appeared on his heade and burned rounde aboute the heade without harme, to the wonder of the beholders: which sight pronounced, after his ripe age, the comming unto royall estate." "What is to be thought of the Flame of Fyre, which cleaveth to the heares of the heade and to the heares of beastes. "Experience witnesseth, that the Fyre to cleave manye times to the heads and eares of beastes, and often times also to the heades and shoulders of men ryding and going on foote. For the exhalations dispearsed by the ayre cleave to the heares of horses, and garments of men, which of the lightnesse doe so ascend, and by the heate kindled. Also this is often caused when men and other beastes by a vehe. ment and swift motion wax very hote, that the sweate, fattie and clammye, is sent forth, which kindled yeldeth this forme. "And the like manner in all places (as afore uttered), as eyther in moyst and clammie places and marishes, in church-yards, cloysters, kitchins, under galosses, valleys, and other places where many deade bodies are laide, doe such burning lightes often appeare. The reason is, in that these places in the earth continually breatheth forth fatte fumes, grosse and clammy, which come forth of dead bodyes; and when the fume doth thus continually issue forth, then is the same kindled by the labouring heate, or by the smiting togither, even as out of two flint stones smitten togither Fyre is gotten. "To conclude, it appeareth that such Fyres are seene in moyst kitchins, sinckes, or guttours, and where the orfall of beastes killed are throwne, or in such places most commonly are woont to be seene. Such Fyres cleaving, doe marveylously amase the fearfull. Yet not all Fires which are seene in the night are perfite Fiers, in that many have a kinde without a substaunce and heate, as those which are the delusions of the Devill, well knowne to be the prince of the world, and flyeth about in the ayre." So in a curious book entitled "A wonderful History of all the Storms, Hurricanes, Earthquakes, &c.," 8vo. Lond. 1704, p. 79, occurs the following account "of Flames that appear upon the haires of men and beasts, their cause. These are sometimes clammy exhalations scattered in the air in small parts, which, in the night, by the resistance of the cold, are kindled, by cleaving to horses' ears and men's heads and shoulders, riding or walking; and that they cleave to hair or garments, it is by the same reason the dew cleaves to them, they being dry and attractive, and so more proper to receive them. Another kind of these Flames are when the bodies of men and beasts are chafed and heated, they send forth a fat clammy sweat, which in like manner kindles, as is seen by sparkles of Fire that fly about when a black horse is very hard curryed in the dark, or as the blue Fire on the shells of oysters, caused by the nitrous salt." Livy reports, as has been already noted, of Servius Tullius, that sleeping, when a child, his hair seemed to be all on a flame, yet it Idid him no harm: he also tells us of one Marius, a knight of Rome, who as he was making an oration to his soldiers in Spain with such vehemency as heated him, his head appeared to them all in a Flame, though himself was not aware of it." (12) I suppose our author, when he says the above is like a Dragon, refers to the common graphic descriptions of that imaginary creature. (a) It should seem that Blount only copied the above from Bullokar's " "Expositor," 8vo. (a) White, in his "Peripateticall Institutions," p. 156, calls the Fiery Dragon "a weaker kind of lightning. Its livid colour and its falling without noise and slowly, demonstrate a great mixture of watry exhalation in it." ""Tis sufficient for its shape, that it has some resemblance of a Dragon, not the expresse figure." THE END. Abbas Stultorum, i. 274. Abbé de Liesse, i. 277. Abbé de Malgouverné, i. 274. INDEX. Abbot of Unreason in Scotland, i. 274, 277. Aberedwy, S. Wales, large Yew trees at, ii. 183. Aches and Corns, prognostications from, iii. 129. Acinetinda, ii. 264. Addison, Joseph, plans a barring out at Lich- Adelm's Bell, St., at Malmesbury Abbey, ii. "Adieu panniers, vendanges sont faites,” ii. Adriatic, espousal of the, by the Doge of Advent, love divinations practised upon the Ægyptiaci,” days so called, i. 22, ii. 27. Ætites, or Eagle stone, iii. 28. 42. superstitiously used at Childbirth, ii. used as a charm, iii. 155. Affiancing custom at Banseribe, in Africa, ii. 58. Africa, belief of the Negroes in, respecting the 199. wedding customs in, ii. 95. Agatha, St., i. 196, 197, 198, 202. Agathe's Letters, St., iii. 152. Aguan, or Tignan, St., i. 204. AGNES DAY, or EVE, ST., i. 21, 22, iii. 68. VOL. III. Aguilaneuf, Aguilanleu, i. 249. Aix in Provence, celebration of the Feast of Alba Fortunata, Prince of, the titles of one of 159. ALLHALLOW EVEN, ringing of bells on, i. 218. ALL-HID, ii. 235. All Saints Eve, fires on, i. 216. Alnwick, co. Northumb. freedom of, i. 240. Altars in Papal Rome placed towards the Amaranthus strewed on Tombs by the Greeks, Ambarvalia, i. 121. Ambassador, game of, ii. 266. Amersden, co.Oxf., funeral custom at, ii. 153. Amphidromia, feast of, at Athens, ii. 49. to bring good luck to their houses, iii. 12. Molluka beans used as, iii. 25. sheep's heads borne in Andrew's School, St., customs at, i. 205. given by our kings when touching for Angels, Guardian, opinions concerning, i. 204. Anglo-Saxons, marriage customs of the, ii. burial customs of the, ii. 148. superstitions in Angus relating to the Ant, an omen of Weather, iii. 132. Anthony, St., i. 196, 197, 200, 201, 202, 203, Athens, Apollo and Minerva preside over, i.196. Attica, old inhabitants of, buried looking to- Augsburgh, St. Hulderich or Ulric, the patron AUGUST, GULE OF, commonly called LAMMAS "Au guy l'an neuf," i. 249. AUK, GREAT, Augury by the, iii. 115, 116. funeral customs at, ii. 168. Auricula Judæ, iii. 155. Avril, Poisson d', i. 76 Austria, St. Colmar and St. Leopold, the Autumnal Fire, kindled in North Wales on 66 53. Naogeorgus's account of, i. in some places called Pul- ver Wednesday, i. 55. many, i. 56. custom on, used in Ger- Fool-Plough and Sword Ashes, ceremonies of blessing and giving on at the house of Sir- Holt, Bart. at, i. 257. Auxerre, l'Abbé de Liesse at, i. 277. Baal, Beal, or Bealin, remains of the worship Babylas the Martyr, removal of the body of, Bacchus, verses in praise of, made by the similar custom at Whichnovre in Staf- "Baculus divinatorius," iii. 175. Ball, play at the, on Shrove Tuesday de- Banbury, Mop or Statute Fair at, ii. 270. |