We may well ask ourselves, when invited to leave the old paths and pull down the old landmarks, what we should gain by such a step. One thing we may be sure of, that some of the valuable characteristics which we have cited above, and which mark the whole Book equally with its Calendar, would be sadly obscured, if not altogether lost. This we could but ill afford. It is better, surely, to mark the excellencies of our Prayer Book, and to thank GOD that such a marvellously perfect work has been preserved to us through many a stormy and threatening time, than to seek with hasty hand to alter that which has stood the test of centuries. Our Prayer Book was brought into its present shape by men whose memory is revered by all true Churchmen, men distinguished alike by deep learning and fervent piety; and that in no hasty, rash manner, but after passing through no less than four revisions after the original Book was drawn up in 1549.1

May GoD preserve to us and to our children that Book intact as it has been handed down to us!

MR. BARING GOULD'S MYTHS OF THE MIDDLE AGES.

Curious Myths of the Middle Ages. By S. BARING GOULD, M.A. Rivingtons. 1866.

If we were to be asked what it was which constituted the completeness (and by completeness we do not wish perfection to be understood,) of the Medieval times, viewing them in relation to the spiritual and intellectual life of man? we should unhesitatingly reply, that it was the opposition of one line of thought to another, which then prevailed. Every schoolboy knows the axiom, that "contraries exclude, and opposites complete one another;" and it is, we conceive, the fulfilment of this axiom which has made the Middle Ages what they were. At some periods of the world's history it has befallen men to reject faith and imagination, and to accept only what reason can offer to their minds on substantially logical proof. At another time reason is cast on one side, as though she equally with faith were no gift of GOD; but in the Mediæval Age is exhibited the phenomenon of the two streams flowing side by side. In those ages we find the subtlest logical analysis of the deep mysteries of the faith existing alongside with a childlike believing spirit. Men who were splitting hairs in attempting definitions of mathematical exactness concerning the manner of our LORD's Incarnation, or of His Presence in the Sacraments, were yet given up to a ready and liberal faith in His Providential

1 In 1552, 1559, 1603, 1661.

government, were having visions and dreaming dreams; were exercising (or rather giving the rein to) an overflowing imagination. And it is, we believe, this coexistence of what we may call spiritual chivalry, with keen thought and calculation, which makes the charm of the age, which separates it from all before and after, and which has constituted it so fruitful a mine to the historical student. Then invention and dogmatism, faith and reason, chivalry and despotism, imagination and logic, supplied each teacher with what was lacking in the other; and until something of the same admixture can be brought about, history will always be "lopsided."

Mr. Baring Gould's book illustrates something of our view, in showing how redundant was the Medieval imagination. Like all Mr. Gould's works the present one abounds in valuable matter, related in an easy and inviting manner. While there is considerable learning in himself, he does not exact a learned reader, but by the avoidance of pedantry brings himself within the reach of all. We think and hope that many people will procure the book for themselves, but we will nevertheless give a few extracts from the more interesting "Myths :" among which, by the way, many people will be grieved to find such articles of their historical belief as Gellert, William Tell, and Prester John. There is an amusing chapter, rather suggestive than exhaustive, on mysterious numbers, which is an almost endless subject.

Of the Wandering Jew we learn,

"The earliest extant mention of the Wandering Jew is to be found in the book of the chronicles of the Abbey of S. Alban's, which was copied and continued by Matthew Paris. He records that in the year 1228, a certain Archbishop of Armenia the Greater came on a pilgrimage to England to see the relics of the saints, and visit the sacred places in the kingdom, as he had done in others; he also produced letters of recommendation from his Holiness the Pope, to the religious and the prelates of the churches, in which they were enjoined to receive and entertain him with due reverence and honour. On his arrival he came to S. Alban's, where he was received with all respect by the abbot and the monks; and at this place, being fatigued with his journey, he remained some days to rest himself and his followers, and a conversation took place between him and the inhabitants of the convent, by means of their interpreters, during which he made many inquiries relating to the religion and religious observances of this country, and told many strange things concerning the countries of the East. In the course of conversation he was asked whether he had ever seen or heard anything of Joseph, a man of whom there was much talk in the world, who, when our LORD suffered, was present and spoke to Him, and who is still alive, in evidence of the Christian faith; in reply to which, a knight in his retinue, who was his interpreter, replied, speaking in French, 'My lord well knows that man, and a little before he took his way to the western countries, the said Joseph ate at the table of my lord the Archbishop of Armenia, and he has often seen and conversed with him.'

"He was then asked about what had passed between CHRIST and the said Joseph, to which he replied, 'At the time of the passion of JESUS CHRIST, He was seized by the Jews, and led into the hall of judgment before Pilate, the governor, that He might be judged by him on the accusation of the Jews; and Pilate, finding no fault for which he might sentence Him to death, said unto them, Take Him and judge Him according to your law;' the shouts of the Jews, however, increasing, he, at their request, released unto them Barabbas, and delivered JESUS to them to be crucified. When, therefore, the Jews were dragging JESUS forth, and had reached the door, Cartaphilus, a porter of the hall, in Pilate's service, as JESUS was going out of the door, impiously struck Him on the back with his hand, and said in mockery, Go quicker, JESUS, go quicker; why do you loiter?' and JESUS looking back on him with a severe countenance, said to him, 'I am going, and you shall wait till I return.' And according as our LORD said, this Cartaphilus is still awaiting His return. At the time of our LORD'S sufferings he was thirty years old, and when he attains the age of a hundred years, he always returns to the same age as he was when our LORD suffered. After CHRIST's death, when the Catholic faith gained ground, this Cartaphilus was baptized by Ananias, (who also baptized the Apostle Paul,) and was called Joseph. He dwells in one or other division of Armenia, and in divers Eastern countries, passing his time amongst the bishops and other prelates of the Church; he is a man of holy conversation, and religious; a man of few words, and very circumspect in his behaviour; for he does not speak at all unless when questioned by the bishops and religious; and then he relates the events of olden times, and speaks of things which occurred at the suffering and resurrection of our LORD, and of the witnesses of the resurrection, namely, of those who rose with CHRIST, and went into the holy city, and appeared unto men. He also tells of the Creed of the Apostles, and of their separation and preaching. And all this he relates without smiling or levity of conversation, as one who is well practised in sorrow and the fear of GOD, always looking forward with dread to the coming of JESUS CHRIST, lest at the Last Judgment He should find Him in anger whom, when on His way to death, he had provoked to just vengeance. Numbers came to him from different parts of the world, enjoying his society and conversation; and to them, if they are men of authority, he explains all doubts on the matters on which he is questioned. He refuses all gifts that are offered him, being content with slight food and clothing."-Pp. 5–9.

We have not space to tell of his later appearances, of which the last recorded is at Munich in 1721.

Of "the Man in the Moon," whom our childhood regarded with a mingled reverence for his age, and abhorrence for his Sabbathbreaking, we must give some account.

"The German tale is as follows:

"Ages ago there went one Sunday morning an old man into the wood to hew sticks. He cut a faggot and slung it on a stout staff, cast it over his shoulder, and began to trudge home with his burden.

On his

6

way he met a handsome man in Sunday suit, walking towards the Church; this man stopped and asked the faggot-bearer, Do you know that this is Sunday on earth, when all must rest from their labours?' Sunday on earth, or Monday in heaven, it is all one to me!' laughed the wood-cutter.

666

Then bear your bundle for ever,' answered the stranger; and as you value not Sunday on earth, yours shall be a perpetual Moon-day in heaven; and you shall stand for eternity in the moon, a warning to all Sabbath-breakers.' Thereupon the stranger vanished, and the man was caught up with his stock and his faggot into the moon, where he stands yet.

"The superstition seems to be old in Germany, for the full moon is spoken of as wadel, or wedel, a faggot. Tobler relates the story thus: An arma ma ket alawel am Sonnti holz ufglesa. Do hedem der liebe Gott dwahl gloh, öb er lieber wött ider sonn verbrenna oder im mo verfrüra, do willer lieber inn mo ibi. Dromm siedma no jetz an ma im mo inna, wenns wedel ist. Er hed a püscheli uffem rogga.' That is to say, he was given the choice of burning in the sun, or of freezing in the moon; he chose the latter; and now at full moon he is to be seen seated with his bundle of faggots on his back.

"In Schaumburg-lippe, the story goes, that a man and a woman stand in the moon, the man because he strewed brambles and thorns on the church path, so as to hinder people from attending Mass on Sunday morning; the woman because she made butter on that day. The man carries his bundle of thorns, the woman her butter-tub. A similar tale is told in Swabia and in Marken. Fischart says that there 'is to be seen in the moon a mannikin who stole wood;' and Prætorius, in his description of the world, that 'superstitious people assert that the black flecks in the moon are a man who gathered wood on a Sabbath, and is therefore turned into stone.'

"The Dutch household myth is, that the unhappy man was caught stealing vegetables. Dante calls him Cain:

"... Now doth Cain with fork of thorns confine,

On either hemisphere, touching the wave

Beneath the towers of Seville. Yesternight
The moon was round.'-Hell, cant. xx.

66 Chaucer, in the Testament of Cresside,' adverts to the man in the moon, and attributes to him the same idea of theft. Of Lady Cynthia, or the moon, he says:

'Her gite was gray and full of spottis blake,
And on her brest a chorle painted ful even,

Bering a bush of thornis on his backe,

Whiche for his theft might clime so ner the heaven.'

"Ritson, among his 'Ancient Songs,' gives one extracted from a manuscript of the time of Edward II., on the Man in the Moon ; but in

very obscure language. The first verse, altered into more modern orthography, runs as follows:

'When the frost freezes must chill he bide,

The thorns be keen his attire so teareth,

Nis no wight in the world there wot when he syt,
Ne bote it by the hedge what weeds he weareth.'

"Alexander Necham, or Nequam, a writer of the twelfth century, in commenting on the dispersed shadows in the moon, thus alludes to the vulgar belief :—' Nonne novisti quid vulgus vocet rusticum in luna portantem spinas? Unde quidam vulgariter loquens ait:

• Rusticus in Luna,

Quem sarcina deprimit una

Monstrat per opinas

Nulli prodesse rapinas,'

which may be translated thus: 'Do you know what they call the rustic in the moon, who carries the faggot of sticks? So that one vulgarly speaking says:

'See the rustic in the Moon,

How his bundle weighs him down;

Thus his sticks the truth reveal

It never profits man to steal.'

Shakspeare refers to the same individual in his 'Midsummer Night's Dream.' Quince the carpenter, giving directions for the performance of the play of 'Pyramus and Thisbe,' orders: 'One must come in with a bush of thorns and a lantern, and say he comes in to disfigure, or to present, the person of Moonshine.' And the enacter of

this part says, 'All I have to say is, to tell you that the lantern is the moon; I am the man in the moon; this thorn-bush my thorn-bush; and this dog my dog.'

"Also Tempest,' Act 2, Scene 2:

"Cal. Hast thou not dropt from heav'n?'

664 Steph. Out o' th' moon, I do assure thee. I was the man in th' moon when time was.'

"Cal. I have seen thee in her; and I do adore thee. My mistress show'd me thee, and thy dog, and thy bush.'

"The dog I have myself had pointed out to me by an old Devonshire crone. If popular superstition places a dog in the moon, it puts a lamb in the sun; for in the same county it is said that those who see the sun rise on Easter-day, may behold in the orb the lamb and flag.

"I believe this idea of locating animals in the two great luminaries of heaven to be very ancient, and to be a relic of a primeval superstition of the Aryan race."-Pp. 180-185.

Prester John and Pope Joan are exhaustively treated, and will well repay careful perusal, though the former is too dear to many minds to be quite readily given up to the realms of Mediæval mythology.