Notes and Queries, Number 65, January 25, 1851

The sun, and who dare him disgrace
With drink, that keeps his steady pace,
Baits at the sea, and keeps good hours.
The moon and stars, and mighty powers,
Drink not, but spill that on the floor
The sun drew up the day before,
And charitable dews bestow
On herbs that die for thirst below.
Then drink no more, then let that die
That would the drunkard kill, for why
Shall all things live by rule but I,
Thou man of morals, tell me why?"

On the title-page, in the same hand-writing as the "Answer," is the name of the Rev. Archibald Foyer, with the date 1700.

    Y.

FOLK LORE OF LANCASHIRE. NO. 1

Lancashire, like all other counties, has its own peculiar superstitions, manners, and customs, which find no parallels in those of other localities. It has also, no doubt, many local observances, current opinions, old proverbs, and vulgar ditties, which are held and known in common with the inhabitants of a greater extent of county, and differ merely in minor particulars;—the necessary result of imperfect oral transmission. In former numbers of this work a few isolated specimens of the folk-lore of this district have been noticed, and the present attempt is to give permanency to a few others.

1. If a person's hair, when thrown into the fire, burns brightly, it is a sure sign that the individual will live long. The brighter the flame the longer life, and vice versâ.

2. A young person frequently stirs the fire with the poker to test the humour of a lover. If the fire blaze brightly, the lover is good-humoured; and vice versâ.

3. A crooked sixpence, or a copper coin with a hole through, are accounted lucky coins.

4. Cutting or paring the nails of the hands or feet on a Friday or Sunday, is very unlucky.

5. If a person's left ear burn, or feel hot, somebody is praising the party; if the right ear burn, then it is a sure sign that some one is speaking evil of the person.

6. Children are frequently cautioned by their parents not to walk backwards when going an errand; it is a sure sign that they will be unfortunate in their objects.

7. Witchcraft, and the belief in its reality, is not yet exploded in many of the rural districts. The writer is acquainted with parties who place full credence in persons possessing the power to bewitch cows, sheep, horses, and even those persons to whom the witch has an antipathy. One respectable farmer assured me that his horse was bewitched into the stable through a loophole twelve inches by three; the fact he said was beyond doubt, for he had locked the stable-door himself when the horse was in the field, and had kept the key in his pocket. Soon after this, however, a party of farmers went through a process known by the name of "burning the witch out," or "killing the witch," as some express it; the person suspected soon died, and the neighbourhood became free from his evil doings.

8. A horse-shoe is still nailed behind many doors to counteract the effects of witchcraft: a hagstone with a hole through, tied to the key of the stable-door, protects the horses, and, if hung up at the bed's head, the farmer also.

9. A hot iron put into the cream during the process of churning, expels the witch from the churn; and dough in preparation for the baker is protected by being marked with the figure of a cross.

10. Warts are cured by being rubbed over with a black snail, but the snail must afterwards be impaled upon a hawthorn. If a bag containing as many small pebbles as a person has warts, be tossed over the left shoulder, it will transfer the warts to whoever is unfortunate enough to pick up the bag.

11. If black snails are seized by the horn and tossed over the left shoulder, the process will insure good luck to the person who performs it.

12. Profuse bleeding is said to be instantly stopped by certain persons who pretend to possess the secret of a certain form of words which immediately act as a charm.

13. The power of bewitching, producing evil to parties by wishing it, &c., is supposed to be transmitted from one possessor to another when one of the parties is about to die. The writer is in possession of full particulars respecting this supposed transfer.

14. Cramp is effectually prevented by placing the shoes with the toes just peeping from beneath the coverlet; the same is also prevented by tying the garter round the left leg below the knee.

15. Charmed rings are worn by many for the cure of dyspepsia; and so also are charmed belts for the cure of rheumatism.

16. A red-haired person is supposed to bring in ill-luck if he be the first to enter a house on New Year's Day. Black-haired persons are rewarded with liquor and small gratuities for "taking in the new year" to the principal houses in their respective neighbourhoods.

17. If any householder's fire does not burn through the night of New Year's Eve, it betokens bad luck during the ensuing year; and if any party allow another a live coal, or even a lighted candle, on such an occasion, the bad luck is extended to the other part for commiserating with the former in his misfortunes.

Many other specimens of the folk lore of this district might be enumerated; but since many here have implicit faith in Lover's expression,—

"There is luck in odd numbers;"

I will reserve them for a future opportunity, considering that seventeen paragraphs are sufficient to satisfy all except the most thorough-paced folklorians.

    T.T. WILKINSON.

Burnley, Lancashire.

MINOR NOTES

Proclamation of Langholme Fair.—In an old paper I find the following proclamation of a fair, to be held in a town in Scotland; it may, perhaps, amuse some of your numerous readers:—

"O yes! and that's a time. O yes! and that's twa times. O yes! and that's the third and last time: All manner of pearson or pearsons whatsoever let 'em draw near, and I shall let you ken that there is a fair to be held at the muckle town of Langholme, for the space of aught days; wherein if any hustrin, custrin, land-louper, dukes-couper, or gang-y-gate swinger, shall breed any urdam, durdam, brabblement, or squabblement, he shall have his lugs tacked to the muckle trone, with a nail of twal-a-penny, until he down of his hobshanks and up with his mucle doubs, and pray to heaven neen times, Gold bles the king, and thrice the muckle Lord of Relton, pay a groat to me Jammey Ferguson, bailiff of the aforesaid manor. So ye heard my proclamation, and I'll haam to dinner."

Perhaps some of your correspondents north of the Tweed can give the meaning (if there be any) of a few of the choice expressions contained in this document.

    MONKBARNS.

Seats in Churches.—The following curious notice of seats in churches occurs in Thompson's History of Swine; which is quoted by him from Whitaker's Whalley, 2nd edit. 4to. p. 228.:—

"My man Shuttleworth, of Harking, made this form and here will I sit when I come; and any cousin Nowell may make one behind me, if he please, and my son Sherburne shall make one on the other side; and Mr. Catteral another behind him; and for the residue the use shall be, first come first speed; and that will make the proud wives of Whalley rise betimes to come to church."

Which seems to convey the idea, that it was at that time customary for persons to make their seats in the churches. Query, When did pews come into general use?

    R.W.E.

Hull.

[The earliest notice of pews occurs in the Vision of Piers Plouman, p. 95., edit. 1813:—

"Among wyves and wodewes ich am ywoned sute
Yparroked in puwes. The person hit knoweth."

See also The History of Pews, a paper read before the Cambridge Camden Society, 1841.]

Flemish Account.—T.B.M. (Vol. i., p. 8.) requests references to early instances of the use of this expression. In the History of Edward II., by E.F., written A.D. 1627 (see "NOTES AND QUERIES" Vol. i., pp. 91. 220.), folio edition, p. 113., I find "The Queen (Isabella) who had already a French and an Italian trick, was jealous lest she should here taste a Flemish one;" because she feared lest the Earl of Henault should abandon her cause. This instance is, I think, earlier than any yet referred to.

    S.G.

Use of Monosyllables.—The most remarkable instance of the use of monosyllables that I remember to have met with in our poets, occurs in the Fire-worshippers in Lalla Rookh. It is as follows:—

"I knew, I knew it could not last—
'Twas bright, 'twas heav'nly, but 'tis past!