In the name of the Father, Son, and Holy Ghost. Amen."" [384]
There is a little ambiguity here. What is felt is the child"s stomach.
But the desire is not that that may decrease, but only the whooping cough, which is _felt_, we take it, by proxy. A lady, writing of the southern county of Suss.e.x, says: "A superst.i.tion lingering amongst us, worthy of the days of paganism, is that the new May moon, aided by certain charms, has the power of curing scrofulous complaints." [385]
As the cutting of hair, finger-nails, and corns has some relation to health and comfort, we may here mention that in Devonshire it is said that hair and nails should always be cut in the waning of the moon, thereby beneficial consequences will result. If corns are cut after the full moon, some say that they will gradually disappear. In the _British Apollo_ we have the following request for advice:
"Pray tell your querist if he may Rely on what the vulgar say, That when the moon"s in her increase, If corns be cut they"ll grow apace But if you always do take care After the full your corns to pare, They do insensibly decay And will in time wear quite away.
If this be true, pray let me know, And give the reason why "tis so." [386]
The following pa.s.sage is worth quoting, without any abbreviation, as an excellent summary of wisdom and sense regarding the moon"s influence on health: "There is much reason for regarding the moon as a source of evil, yet not that she herself is so, but only the circ.u.mstances which attend her. With us it happens that a bright moonlight night is always a cold one. The absence of cloud allows the earth to radiate its heat into s.p.a.ce, and the air gradually cools, until the moisture it contained is precipitated in the form of dew, and lies like a thick blanket on the ground to prevent a further cooling. When the quant.i.ty of moisture in the air is small, the refrigerating process continues until frost is produced, and many a moonlight night in spring destroys half or even the whole of the fruit of a new season. Moonlight, therefore, frequently involves the idea of frigidity. With us, whose climate is comparatively cold, the change from the burning, blasting, or blighting heat of day, or sun-up, to the cold of a clear night, or sun-down, is not very great, but within the tropics the change is enormous. To such sudden vicissitudes in temperature, an Indian doctor, in whom I have great confidence, attributes fevers and agues. As it is clear that those persons only, whose business or pleasure obliges them to be out on cloudless nights, suffer from the severe cold produced by the rapid radiation into s.p.a.ce of the heat of their own bodies and that of the earth, those who remain at home are not likely to suffer from the effects of the sudden and continued chill. Still further, it is clear that people in general will not care to go out during the darkness of a moonless night, unless obliged to do so. Consequently few persons have experience of the deleterious influence of starlight nights. But when a bright moon and a hot, close house induce the people to turn out and enjoy the coldness and clearness of night, it is very probable that refrigeration may be followed by severe bodily disease.
Amongst such a people, the moon would rather be anathematised than adored. One may enjoy half an hour, or perhaps an hour, of moonlight, and yet be blighted or otherwise injured by a whole night of it." [387] In Denmark a superst.i.tion is current concerning the noxious influences of night. The Danes have a kind of elves which they call the "Moon Folk." "The man is like an old man with a low-crowned hat upon his head; the woman is very beautiful in front, but behind she is hollow, like a dough-trough, and she has a sort of harp on which she plays, and lures young men with it, and then kills them. The man is also an evil being, for if any one comes near him he opens his mouth and breathes upon them, and his breath causes sickness. It is easy to see what this tradition means: it is the damp marsh wind, laden with foul and dangerous odours; and the woman"s harp is the wind playing across the marsh rushes at nightfall." [388] It is the Queen of the Fairies in the _Midsummer-Night"s Dream_ who says to the Fairy King,--
These are the forgeries of jealousy And never, since the middle summer"s spring, Met we on hill, in dale, forest or mead, By paved fountain, or by rushy brook, Or in the beached margent of the sea, To dance our ringlets to the whistling wind, But with thy brawls thou hast disturb"d our sport.
No night is now with hymn or carol blest: Therefore the moon, the governess of floods, Pale in her anger, washes all the air, That rheumatic diseases do abound And this same progeny of evils comes From our debate, from our dissension We are their parents and original.
It will be thought rashly iconoclastic if we cast the least doubt upon the idea that blindness is caused directly by the light of the moon.
So many cases have been adduced that it is considered a settled point. We, however, dare to dispute some of the evidence. For instance "A poor man born in the village _Rowdil_, commonly called St. Clement"s, blind, lost his sight at every change of the moon, which obliged him to keep his bed for a day or two, and then he recovered his sight." [389] If logic would enable us to prove a negative to this statement, we would meet it with simple denial. But we have no hesitation in saying that an investigation into this case would have exonerated the moon of any share in the affliction, and have revealed some other and likely cause. Our chief objection to this story is its element of periodicity; and we would require overwhelming testimony to establish even the probability of such a miracle once a month. That permanent injury may accrue to those whose sleeping eyes are exposed all night to the brightness of a full moon is probable enough. But this would take place not because the moon"s beams were peculiarly baneful, but because any strong light would have a hurtful effect upon the eyes when fixed for hours in the condition of sleep.
We can quite believe that in a dry atmosphere like that of Egypt, where ophthalmia is very prevalent on account of constant irritation from the fine sand in the air, the eye, weary with the heat and aridity of the day, would be impaired if uncovered in the air to the rays of the moon. Carne"s statements are consequently quite credible. He tells us: "The effect of the moonlight on the eyes in this country is singularly injurious; the natives tell you, as I found they also afterwards did in Arabia, always to cover your eyes when you sleep in the open air. The moon here really strikes and affects the sight, when you sleep exposed to it, much more than the sun; indeed, the sight of a person who should sleep with his face exposed at night, would soon be utterly impaired or destroyed." [390] For the same reason, that strong light oppresses the slumbering eye, "the seaman in his hammock takes care not to face the full moon, lest he be struck with blindness." [391] Nor can we regard the following as "an _extraordinary_ effect of moonlight upon the human subject." In 1863, "a boy, thirteen years of age, residing near Peckham Rye, was expelled his home by his mother for disobedience. He ran away to a cornfield close by, and, on lying down in the open air, fell asleep.
He slept throughout the night, which was a moonlight one. Some labourers on their way to work, next morning, seeing the boy apparently asleep, aroused him; the lad opened his eyes, but declared he could not see. He was conveyed home, and medical advice was obtained; the surgeon affirmed that the total loss of sight resulted from sleeping in the moonlight." [392] This was sad enough; but it was antecedently probable. No doubt a boy of thirteen who for disobedience was cast out of home in such a place as London had a hard lot, and went supperless to his open bed. His optic nerves were young and sensitive, and the protracted light so paralysed them that the morning found them closed "in endless night." This was a purely natural result: to admitting it, reason opposes no demur. But we must object, for truth"s sake, to the tendency to account for natural consequences by a.s.signing supernatural causes. The moon is no divinity; moonlight is no Divine emanation, with a vindictive animus; and those who countenance such silly superst.i.tion as that moonstroke is a mysterious, evil agency, are contributing to a polytheism which leads to atheism: for many G.o.ds logically means no G.o.d at all.
Another branch of this umbrageous if not fructuous tree of lunar superst.i.tion is the moon"s influence on human fortune. Butler satirizes the visionary who--
"With the moon was more familiar Than e"er was almanac well-willer (compiler); Her secrets understood so clear That some believed he had been there; Knew when she was in fittest mood For cutting corns, or letting blood: Whether the wane be, or increase, Best to set garlick, or sow pease: Who first found out the man i" th" moon, That to the ancients was unknown."--_Hudibras_.
A Swiss theologian amusingly describes the superst.i.tious person who reads his fortune in the stars. He, it is said, "will be more afraid of the constellation fires than the flames of his next neighbour"s house. He will not open a vein till he has asked leave of the planets.
He will not commit his seed to the earth when the soil, but when the moon, requires it. He will have his hair cut when the moon is either in _Leo_, that his locks may stare like the lion"s s.h.a.g, or in _Aries_, that they may curl like a ram"s horn. Whatever he would have to grow, he sets about when she is in her increase; but for what he would have made less, he chuses her wane. When the moon is in _Taurus_, he never can be persuaded to take physic, lest that animal which chews its cud should make him cast it up again. He will avoid the sea whenever _Mars_ is in the midst of heaven, lest that warrior-G.o.d should stir up pirates against him. In _Taurus_ he will plant his trees, that this sign, which the astrologers are pleased to call _fixed_, may fasten them deep in the earth. If at any time he has a mind to be admitted into the presence of a prince, he will wait till the moon is in conjunction with the sun; for "tis then the society of an inferior with a superior is salutary and successful." [393]
The _new moon_ is considered pre-eminently auspicious for commencements,--for all kinds of building up, and beginning _de novo_. Houses are to be erected and moved into; marriages are to be concluded, money counted, hair and nails cut, healing herbs and pure dew gathered, all at the new moon. Money counted at that period will be increased. The _full moon_ is the time for pulling down, and thinking of the end of all things. Cut your timber, mow your gra.s.s, make your hay, not while the sun shines, but while the moon wanes; also stuff your feather-bed then, and so kill the newly plucked feathers completely, and bring them to rest. Wash your linen, too, by the waning moon, that the dirt may disappear with the dwindling light. [394] According to one old notion it was deemed unlucky to a.s.sume a new dress when the moon was in her decline.
So says the Earl of Northampton: "They forbidde us when the moone is in a fixed signe, to put on a newe garment. Why so?
Because it is lyke that it wyll be too longe in wearing, a small fault about this towne, where garments seldome last till they be payd for.
But thyr meaning is, that the garment shall continue long, not in respect of any strength or goodness in the stuffe, but by the durance or disease of him that hath neyther leysure nor liberty to weare it."
[395] It is well known that the ancient Hebrews held the new moon in religious reverence. The trumpets were blown, solemn sacrifices were offered and festivals held; and the first clay of the lunar month was always holy. In a Talmudic compilation, to which Dr. Farrar has contributed a preface, we find an interesting account of the _Blessing the new moon_. "It is a very pious act to bless the moon at the close of the Sabbath, when one is dressed in his best attire and perfumed. If the blessing is to be performed on the evening of an ordinary week-day, the best dress is to be worn. According to the Kabbalists the blessings upon the moon are not to be said till seven full days after her birth, but, according to later authorities, this may be done after three days. The reason for not performing this monthly service under a roof, but in the open air, is because it is considered as the reception of the presence of the Shekinah, and it would not be respectful so to do anywhere but in the open air. It depends very much upon circ.u.mstances when and where the new moon is to be consecrated, and also upon one"s own predisposition, for authorities differ. We will close these remarks with the conclusion of the Kitzur Sh"lu on the subject, which, at p. 72, col. 2, runs thus:
"When about to sanctify the new moon, one should straighten his feet (as at the Shemonah-esreh) and give one glance at the moon before he begins to repeat the ritual blessing, and having commenced it he should not look at her at all. Thus should he begin --"In the united name of the Holy and Blessed One" and His Shekinah, through that Hidden and Consecrated One! and in the name of all Israel!" Then he is to proceed with the "Form of Prayer for the New Moon," word for word, with out haste, but with solemn deliberation, and when he repeats--
"Blessed is thy Former, Blessed is thy Maker, Blessed is thy Possessor, Blessed is thy Creator,"
he is to meditate on the initials of the four Divine epithets, which form "Jacob"; for the moon, which is called "the lesser light," is his emblem or symbol, and he is also called "little" (see Amos vii. 2).
This he is to repeat three times. He is to skip three times while repeating thrice the following sentence, and after repeating three times forwards and backwards: thus (_forwards_)--"Fear and dread shall fall upon them by the greatness of thine arm; they shall be as still as a stone"; thus (_backwards_)--"Still as a stone may they be; by the greatness of thine arm may fear and dread fall on them"; he then is to say to his neighbour three times, "Peace be unto you," and the neighbour is to respond three times, "Unto you be peace." Then he is to say three times (very loudly), "David, the King of Israel, liveth and existeth!" and finally, he is to say three times, "May a good omen and good luck be upon us and upon all Israel! Amen!""
[396a]
That the ancient Germans held the moon in similar regard we know from Caesar, who, having inquired why Ariovistus did not come to an engagement, discovered this to be the reason: "that among the Germans it was the custom for their matrons to p.r.o.nounce from lots and divination, whether it were expedient that the battle should be engaged in or not; that they had said, "that it was not the will of heaven that the Germans should conquer, if they engaged in battle before the new moon."" [396b]
Halliwell has reproduced an ill.u.s.tration of British superst.i.tion of the same sort. "A very singular divination practised at the period of the harvest moon is thus described in an old chap-book. When you go to bed, place under your pillow a prayer-book open at the part of the matrimonial service "with this ring I thee wed"; place on it a key, a ring, a flower, and a sprig of willow, a small heart-cake, a crust of bread, and the following cards:--the ten of clubs, nine of hearts, ace of spades, and the ace of diamonds. Wrap all these in a thin handkerchief of gauze or muslin, and on getting into bed, cross your hands, and say:--
"Luna, every woman"s friend, To me thy goodness condescend Let me this night in vision see Emblems of my destiny."
If you dream of storms, trouble will betide you; if the storm ends in a fine calm, so will your fate; if of a ring or the ace of diamonds, marriage; bread, an industrious life; cake, a prosperous life; flowers, joy; willow, treachery in love; spades, death; diamonds, money; clubs, a foreign land; hearts, illegitimate children; keys, that you will rise to great trust and power, and never know want; birds, that you will have many children; and geese, that you will marry more than once." [397] Such ridiculous absurdities would be rejected as apocryphal if young ladies were not still in the habit of placing bits of wedding cake under their pillows in the hope that their dreaming eyes may be enchanted with blissful visions of their future lords.
Hone tells us that in Berkshire, "at the first appearance of a new moon, maidens go into the fields, and, while they look at it, say:--
"New moon, new moon, I hail thee!
By all the virtue in thy body.
Grant this night that I may see He who my true love is to be."
Then they return home, firmly believing that before morning their future husbands will appear to them in their dreams." [398]
In Devonshire also "it is customary for young people, as soon as they see the first new moon after midsummer, to go to a stile, turn their back to it, and say:--
"All hail, new moon, all hail to thee!
I prithe, good moon, reveal to me This night who shall my true love be Who is he, and what he wears, And what he does all months and years."" [399]
Aubrey says the same of the Scotch of his day, and the custom is not yet extinct. "In Scotland (especially among the Highlanders) the women doe make a curtsey to the new moon; I have known one in England doe it, and our English woemen in the country doe retain (some of them) a touch of this gentilisme still, _e.g._:--
"All haile to thee, moon, all haile to thee I prithe, good moon, declare to me, This night, who my husband must be."
This they doe sitting astride on a gate or stile the first evening the new moon appears. In Herefordshire, etc., the vulgar people at the prime of the moon say, ""Tis a fine moon, G.o.d bless her."" [400] "In Ireland, at the new moon, it is not an uncommon practice for people to point with a knife, and after invoking the Holy Trinity, to say:--
"New moon, true morrow, be true now to me, That I ere the morrow my true love may see."
The knife is then placed under the pillow, and silence strictly observed, lest the charm should be broken." [401]
Dr. Charles Mackay quotes from Mother Bridget"s _Dream and Omen Book_ the following prescription for ascertaining the events of futurity. "_First new moon of the year_. On the first new moon in the year take a pint of clear spring water, and infuse into it the _white_ of an egg laid by a _white_ hen, a gla.s.s of _white_ wine, three almonds peeled _white_, and a tablespoonful of _white_ rose-water. Drink this on going to bed, not making more nor less than three draughts of it; repeating the following verses three several times in a clear distinct voice, but not so loud as to be overheard by anybody:--
"If I dream of water pure Before the coming morn, "Tis a sign I shall be poor, And unto wealth not born.
If I dream of tasting beer, Middling, then, will be my cheer-- Chequered with the good and bad, Sometimes joyful, sometimes sad; But should I dream of drinking wine, Wealth and pleasure will be mine.
The stronger the drink, the better the cheer-- Dreams of my destiny, appear, appear!"" [402]
The day of the week on which the moon is new or full, is a question that awakens the most anxious concern. In the north of Italy Wednesday is dreaded for a lunar change, and in the south of France the inauspicious day is Friday. [403] In most of our own rural districts Friday"s new moon is much disliked
"Friday"s moon, Come when it wool, It comes too soon."
Sat.u.r.day is unlucky for the _new_, and Sunday for the _full_ moon.
In Norfolk it is said:--
"Sat.u.r.day"s new and Sunday"s full, Never was good, and never wull."
An apparently older version of the same weather-saw runs:--
"A Sat.u.r.day"s change, and a Sunday"s prime, Was nivver a good mune in nea man"s time."
In Worcestershire, a cottager near Berrow Hill told Mr. Edwin Lees, F.L.S., that as the new moon had fallen on a Sat.u.r.day, there would follow twenty-one days of wind or rain; for
"If the moon on a Sat.u.r.day be new or full, There always _was_ rain, and there always _wull_."
One rustic rhyme rehea.r.s.ed in some places is:--
"A Sat.u.r.day moon, If it comes once in seven years, Comes once too soon."