It has been ascertained from the almanacs of the different departments
and of Paris, that there are in France no less than seventeen hundred
thousand eight hundred and forty-three medical men. There are, according
to another calculation, fourteen hundred thousand six hundred and
fifty-one patients. Turning to another class of public men, we find that
there are nineteen hundred thousand four hundred and three pleaders, and
upon the rolls there are only nine hundred and ninety-eight thousand
causes; so that unless the nine hundred and two thousand four hundred
and three superfluous lawyers see fit to fall sick of a lack of fees and
employment, there must remain three hundred thousand one hundred and
ninety-two doctors, with nothing to do but sit with their arms
across.[142]
[142] Furet.
* * * * *
“THE NAUGHTY PLACE.”
A Scotch pastor recognised one of his female parishioners sitting by the
side of the road, a little fuddled. “Will you just help me up with my
bundle, gude mon?” said she, as he stopped.--“Fie, fie, Janet,” cried
the pastor, “to see the like o’ you in sic a plight: do you know where
all drunkards _go_?”--“Ay, sure,” said Janet, “they just _go_ whar a
drap o’ gude drink is to be got.”
Vol. I.--18.
[Illustration: ~May-Day at Lynn in Norfolk.~]
_For the Table Book._
Where May-day is still observed, many forms of commemoration remain, the
rude and imperfect outlines of former splendour, blended with local
peculiarities. The festival appears to have originated about A. M. 3760,
and before Christ 242 years, in consequence of a celebrated courtezan,
named _Flora_, having bequeathed her fortune to the people of Rome, that
they should at this time, yearly, celebrate her memory, in singing,
dancing, drinking, and other excesses; from whence these revels were
called _Floralia_, or May-games.[143] After some years, the senate of
Rome exalted _Flora_ amongst their thirty thousand deities, as the
goddess of flowers, and commanded her to be worshipped, that she might
protect their flowers, fruits, and herbs.[144] During the Catholic age,
a great portion of extraneous ceremony was infused into the celebration,
but that the excesses and lawless misrule attributed to this _Floralian_
festival, by the fanatic enthusiasts of the Cromwellian age, ever
existed, is indeed greatly to be doubted. It was celebrated as a
national festival, an universal expression of joy and adoration, at the
commencement of a season, when nature developes her beauties, dispenses
her bounties, and wafts her “spicy gales,” rich with voluptuous
fragrance, to exhilarate man, and enliven the scenes around him.
In no place where the custom of celebrating May-day still continues does
it present so close a resemblance to its Roman origin as at Lynn. This
perhaps may be attributed to the circumstance of a colony of Romans
having settled there, about the time of the introduction of
Christianity into Britain, and projected the improvement and drainage of
the marsh land and fens, to whom Lynn owes its origin, as the mother
town of the district.[145] That they brought with them their domestic
habits and customs we know; and hence the festival of May-day partakes
of the character of the Roman celebrations.
Early on the auspicious morn, a spirit of emulation is generally excited
among the juveniles of Lynn, in striving who shall be first to arise and
welcome “sweet May-day,” by opening the door to admit the genial
presence of the tutelary goddess,
-------- borne on Auroral zephyrs
And deck’d in spangled, pearly, dew-drop gems.
The task of gathering flowers from the fields and gardens for the
intended garland succeeds, and the gatherers frequently fasten the doors
of drowsy acquaintances, by driving a large nail through the handle of
the snack into the door-post, though, with the disappearance of
thumb-snacks, that peculiarity of usage is of course disappearing too.
The Lynn garland is made of two hoops of the same size, fixed
transversely, and attached to a pole or staff, with the end through the
centre, and parallel to the hoops. Bunches of flowers, interspersed with
evergreens, are tied round the hoops, from the interior of which
festoons of blown birds’ eggs are usually suspended, and long strips of
various-coloured ribbons are also pendant from the top. A doll, full
dressed, of proportionate size, is seated in the centre, thus exhibiting
an humble, but not inappropriate representation of _Flora_, surrounded
by the fragrant emblems of her consecrated offerings. Thus completed,
the garlands are carried forth in all directions about the town, each
with an attendant group of musicians, (i. e. _horn-blowers_,[146])
collecting eleemosynary tributes from their acquaintances. The horns,
used only on this occasion, are those of bulls and cows, and the sounds
produced by them when blown in concert, (if the noise from two to
twenty, or perhaps more, may be so termed,) is not unlike the lowing of
a herd of the living animals. Forgetful of their youthful days,
numberless anathemas are ejaculated by the elder inhabitants, at the
tremendous hurricane of monotonous sounds throughout the day. Though
deafening in their tones, there appears something so classically antique
in the use of these horns, that the imagination cannot forbear
depicturing the horn-blowers as the votaries of _Io_ and _Serapis_,[147]
(the Egyptian Isis and Osiris,) in the character of the Lynn juveniles,
sounding their _Io Pæans_ to the honour of _Flora_.
Having been carried about the town, the garland, faded and drooping, is
dismounted from the staff, and suspended across a court or lane, where
the amusement of throwing balls over it, from one to another, generally
terminates the day. The only _public_ garland, amongst the few now
exhibited, and also the largest, is one belonging to the young inmates
of St. James’s workhouse, which is carried by one of the ancient
inhabitants of the asylum, as appears in the sketch, attended by a
numerous train of noisy horn-blowing pauper children, in the parish
livery. Stopping at the door of every respectable house, they collect a
considerable sum, which is dropped through the top of a locked tin
canister, borne by one of the boys.
Previous to the Reformation, and while the festival of May-day continued
under municipal patronage, it was doubtless splendidly celebrated at
Lynn, with other ceremonies now forgotten; but having, by the order of
council in 1644,[148] become illegal, it was severed from the
corporation favour, and in a great measure annihilated. After the
Restoration, however, it resumed a portion of public patronage, and in
1682 two new May-poles were erected; one in the Tuesday market-place,
and the other at St. Anne’s Fort. The festival never entirely recovered
the blow it received under the Commonwealth; the May-poles have long
since disappeared, and probably the remnants, the garlands themselves,
will soon fade away; for the celebration is entirely confined to the
younger branches of the inhabitants. The refinement, or, more strictly
speaking, the degeneracy of the age, has so entirely changed the
national character, that while we ridicule and condemn the simple, and
seemingly absurd, habits of our ancestors, we omit to venerate the
qualities of their hearts; qualities which, unmixed with the alloy of
innovating debasement, are so truly characteristic, that
----- “with all their faults, I reiterate them still,
------- and, while yet a nook is left,
Where ancient English customs may be found,
Shall be constrain’d to love them.”
That the celebration of May-day, as a national festival, should have
been abolished, is not surprising, when we consider the formidable
attacks directed against it by the spirit of fanaticism, both from the
pulpit and the press; a curious specimen of which is here inserted from
“FUNEBRIA FLORÆ, _the Downfall of May-games_,” a scarce tract, published
in 1661 “by Thomas Hall, B. D., and pastor of King’s Norton.”[149] It
is, as the author observes, “a kind of dialogue, and dialogues have ever
been accounted the most lively and delightful, the most facile and
fruitfullest way of teaching. Allusions and similes sink deep, and make
a better impression upon the spirit; a pleasant allusion may do that
which a solid argument sometimes cannot do; as, in some cases, iron may
do that which gold cannot.”--From this curious tract is derived the
following, with some slight omissions--
“INDICTMENT OF FLORA.”
“_Flora_, hold up thy hand, thou art here indicted by the name of
_Flora_, of the city of Rome, in the county of Babylon, for that thou,
contrary to the peace of our sovereign lord, his crown and dignity, hast
brought in a pack of practical fanatics, viz.--ignorants, atheists,
papists, drunkards, swearers, swashbucklers, maid-marian’s,
morrice-dancers, maskers, mummers, Maypole stealers, health-drinkers,
together with a rascallion rout of fiddlers, fools, fighters, gamesters,
lewd-women, light-women, contemners of magistracy, affronters of
ministry, rebellious to masters, disobedient to parents, misspenders of
time, and abusers of the creature, &c.
“_Judge._ What sayest thou, guilty or not guilty?
“_Prisoner._ Not guilty, my lord.
“_Judge._ By whom wilt thou be tried?
“_Prisoner._ By the pope’s holiness, my lord.
“_Judge._ He is thy patron and protector, and so unfit to be a judge in
this case.
“_Prisoner._ Then I appeal to the prelates and lord bishops, my lord.
“_Judge._ This is but a tiffany put off, for though some of that rank
did let loose the reins to such profaneness, in causing the book of
sports, for the profanation of God’s holy day, to be read in churches,
yet ’tis well known that the gravest and most pious of that order have
abhorred such profaneness and misrule.
“_Prisoner._ Then I appeal to the rout and rabble of the world.
“_Judge._ These are thy followers and thy favourites, and unfit to be
judges in their own case.
“_Prisoner._ My lord, if there be no remedy, I am content to be tried by
a jury.
“_Judge._ Thou hast well said, thou shall have a full, a fair, and a
free hearing.--Crier, call the jury.
“_Crier._ O yes, O yes; all manner of persons that can give evidence
against the prisoner at the bar let them come into court, and they shall
be freely heard.
“_Judge._ Call in the _Holy Scriptures_.
“_Crier._ Make room for the Holy Scriptures to come in.
“_Judge._ What can you say against the prisoner at the bar?
“_Holy Scriptures._ Very much, my lord. I have often told them, that the
night of ignorance is now past, and the light of the gospel is come, and
therefore they must walk as children of the light, denying all
ungodliness and worldly lusts. I have often told them, that they must
shun all the appearance of evil, and have no fellowship with the
unfruitful works of darkness, nor conform themselves like to the wicked
of this world. I have often told them, that our God is a jealous God,
and one that will not endure to have his glory given to idols.
“_Judge._ This is full and to the purpose indeed; but is there no more
evidence to come in?
“_Crier._ Yes, my lord, here is _Pliny_, an ancient writer, famous for
his Natural History.
“_Judge._ What can you say against the prisoner at the bar?
“_Pliny._ My lord, I have long since told them, that these were not
christian, but pagan feasts; they were heathens, (and as such knew not
God,) who first instituted these _Floralia_ and May-games. I have told
them that they were instituted according to the advice of the Sibyl’s
books, in the 516th year after the foundation of the city of Rome, to
prevent the blasting and barrenness of the trees and the fruits of the
earth. (Plin. Nat. Hist. lib. xviii. c. 29.)
“_Judge._ Sir, you have given us good light in this dark case; for we
see that the rise of these feasts was from Pagans, and that they were
ordained by the advice of Sibyl’s books, and not of God’s book; and for
a superstitious and idolatrous end, that thereby _Flora_, not God, might
be pleased, and so bless their fruits and flowers. This is clear, but
have you no more evidence?
“_Crier._ Yes, my lord, here is _Cœlius Lactantius Firmianus_, who lived
about three hundred years after Christ, who will plainly tell you the
rise of these profane sports.
“_Judge._ I have heard of this celestial, sweet, and firm defender of
the faith, and that he was a second Cicero for eloquence in his time.
Sir, what can you say against the prisoner at the bar?
“_Lactantius._ My lord, I have long since declared my judgment against
this _Flora_, in my first book of false religions, &c.
“_Judge._ This is plain and full, I now see that _Lactantius_ is
_Firmianus_, not only sweet, but firm and constant, &c. Have you no more
evidence?
“_Crier._ Yes, my lord, here is the _Synodus Francica_, which was
called, Anno Dom. 742.
“_Judge._ What can you say against the prisoner at the bar?
“_Synodus._ My lord, I have long since decreed, that the people of God
shall have no _pagan feasts_ or interludes, but that they reject and
abominate all the uncleannesses of Gentilism, and that they forbear all
sacrilegious fires, which they call _bonfires_, and all other
observations of the Pagans whatsoever.
“_Judge._ This is clear against all heathenish feasts and customs, of
which this is one. But have you no evidence nearer home?
“_Crier._ Yes, my lord, here is one that will conquer them all, and with
the sword of justice suddenly suppress them.
“_Judge._ Who is that I pray you? Let me see such a man.
“_Crier._ My lord, it is _Charles the Second_, king of Great Britain,
France, and Ireland, defender of the faith.
“_Judge._ Truly he deserves that title, if he shall now appear in
defence of the truth, against that profane rout which lately threatened
the extirpation both of sound doctrine and good life. I hear that the
king is a sober and temperate person, and _one that hates debauchery_; I
pray you let us hear what he saith.
“_Crier._ My lord, the king came into London May 29th, and on the 30th
he published _a Proclamation against Profaneness_, to the great
rejoicing of all good people of the land. When all was running into
profaneness and confusion, we, poor ministers, had nothing left but our
prayers and tears; then, even then, it pleased the Most High to put it
into the heart of our sovereign lord the king, eminently to appear in
the cause of that God who hath so eminently appeared for him, and hath
brought him through so many dangers and difficulties to the throne, and
made so many mountains a plain before him, to testify against the
debauchery and gross profaneness, which, like a torrent, had suddenly
overspread the land. (Proclamation against Profaneness, &c. &c.)
“_Judge._ Now blessed be the Lord, the King of kings, who hath put such
a thing as this into the heart of the king, and blessed be his counsel,
the good Lord recompense it sevenfold into his bosom, and let all the
sons of Belial fly before him; as the dust before the wind, let the
angel of the Lord scatter them.
“_Prisoner._ My lord, I and my retinue are very much deceived in this
Charles the Second; we all conceited that he was for us. My drunkards
cried, “A health to the king;” the swearers swore, “A health to the
king;” the papist, the atheist, the roarer, and the ranter, all
concluded that now their day was come; but alas! how are we deceived!
“_Judge._ I wish that you, and all such as you are, may for ever be
deceived in this kind, and that your eyes may rot in your heads before
you ever see idolatry, superstition, and profaneness countenanced in the
land.--Have you no more evidence to produce against these profane
practices?
“_Crier._ Yes, my lord, here is _an Ordinance of Parliament_ against
them.
“_Prisoner._ My lord, I except against this witness above all the rest;
for it was not made by a full and free parliament of lords and commons,
but by some rump and relic of a parliament, and so is invalid.
“_Judge._ You are quite deceived, for this ordinance was made by lords
and commons when the house was full and free; and those the best that
England ever had, for piety towards God and loyalty to their sovereign.
Let us hear what they say.
“_Ordinance of Parliament._ My lord, I have plainly told them, that
since the profanation of the Lord’s day hath been heretofore greatly
occasioned by May-poles, the lords and commons do therefore ordain that
they shall be taken down and removed, and that no May-pole shall be
hereafter erected or suffered to remain within this kingdom, under the
penalty of five shillings for every week, till such May-pole is taken
down.[150]
“_Judge._ This is to the purpose. This may clearly convince any sober
man of the sinfulness of such practices, and make them abhor them; for
what is forbidden by the laws of men, especially when those laws are
consonant to the laws of God, may not be practised by any person; but
these profane sports being forbidden by the laws of men, are herein
consonant to the laws of God, which condemn such sinful pastimes. Have
you no more evidence besides this ordinance to batter these Babylonish
towers?
“_Crier._ Yes, my lord, here is the _Solemn League and Covenant_, taken
in a solemn manner by king, lords, and commons, the assembly of divines,
the renowned city of London, the kingdom of Scotland, and by many
thousands of ministers and people throughout this nation.
“_Prisoner._ My lord, these things are out of date, and do not bind now
our troubles are over.
“_Judge._ The sixth branch of the covenant will tell you, that we are
bound all the days of our lives to observe these things zealously and
constantly against all opposition; and I suppose every good man thinks
himself bound to preserve the purity of religion, to extirpate popery,
heresy, superstition, and profaneness, not only in times of trouble, but
as duties to be practised in our places and callings all our days. Now
if May-games and misrules do savour of superstition and profaneness, (as
’tis apparent they do,)--if they be contrary to sound doctrine and the
power of godliness, (as to all unprejudiced men they are,)--then, by
this solemn league and sacred covenant, we are bound to root them up.
This is sufficient, if there were no more; but because men are loath to
leave what they dearly love, let us see whether you have any further
evidence?
“_Crier._ Yes, my lord, here is an excellent _Order_ from the _Council
of State_, made this present May, (1661,) wherein they take notice of a
spirit of profaneness and impiety that hath overspread the land;
therefore they order, that the justices of the peace and commissioners
for the militia do use their utmost endeavours to prevent all
licentiousness and disorder, and all profanation of the sabbath; that
they suppress all ale-houses, and all ungodly meetings; that they own
and protect all good men in their pious and sober walking. The council
doth likewise command them to have a special care to prevent profaneness
and disorders of people about _May-poles_ and meetings of that nature,
and their rude and disorderly behaviours towards people, in molesting
them, to get monies to spend vainly at such meetings.
“_Judge._ This is full and to the point indeed, blessed be God, and
blessed be their counsel. But have you yet no more evidence?
“_Crier._ Yes, my lord, here is _Mr. Elton_, a man eminent for piety,
and of known integrity in his time; he hath long since told us, that
such filthy company, where there is such filthy speeches and lascivious
behaviour, with mixed dancing at their merry meetings, &c.; and
therefore to be abhorred by all sober Christians.[151]
“To him assents that great divine, _Dr. Ames_, who tells us, that those
who will shun incontinency and live chastely, must shun such profane
meetings; and take heed of mixed dancing, stage-plays, and such
incentives.[152]
“_Prisoner._ My lord, these were old puritans and precisians, who were
more nice than wise.
“_Crier._ I will produce men of another strain; here are bishops against
you. Bishop _Babington_ hath long since told us, that these sinful
pastimes are the devil’s festival, &c. _being forbidden by scripture_,
which commands us to shun all appearance of evil.[153]
“Here is also bishop _Andrews_, who tells us that we must not only
refrain from evil, but also from the show of evil; and must do things
honest not only before God, but also before men; to this end we must
shun wanton dancing, stage-plays, &c. because our eyes thereby behold
much wickedness, and a man cannot go on these hot coals and not be
burnt, nor touch such pitch and not be defiled, nor see such wanton
actions and not be moved.[154]
“_Judge._ This is pious, and to the purpose; here is evidence
sufficient; I shall now proceed to sentence.
“_Crier._ My lord, I desire your patience to hear one witness more, and
then I have done.
“_Judge._ Who is that which comes so late into court?
“_Crier._ My lord, ’tis the acute and accomplished _Ovid_.
“_Prisoner._ My lord, he is a heathen poet, who lived about twenty years
before Christ.
“_Judge._ His testimony will be the stronger against your heathenish
vanities. _Publius Ovidius Naso_, what can you say against mistress
_Flora_?
“_Ovid._ My lord, I have long since told the world, that the senatorian
fathers at Rome did order the celebration of these Floralian sports to
be yearly observed about the beginning of May, in honour of Flora, that
our fruits and flowers might the better prosper. At this feast there was
drinking, dancing, and all manner, &c.[155]
“_Prisoner._ Sir, you wrong the poet, and may for ought I know wrong me,
by wrapping up his ingenious narrative in so little room--
“_Judge._ I love those whose writings are like jewels, which contain
much worth in a little compass.
“_Crier._ And it please you, my lord, we will now call over the jury,
that the prisoner may see we have done her no wrong.
“_Judge._ Do so.
“_Crier._ Answer to your names--_Holy Scriptures_, ONE--_Pliny_,
TWO--_Lactantius_, THREE--_Synodus Francica_, FOUR--_Charles the
Second_, FIVE--_Ordinance of Parliament_, SIX--_Solemn League and
Covenant_, SEVEN--_Order of the Council of State_, EIGHT--_Messrs. Elton
and Ames_, NINE--_Bishop Babington_, TEN--_Bishop Andrews_,
ELEVEN--_Ovid_, TWELVE.--These, with all the godly in the land, do call
for justice against this turbulent malefactor.
“_Judge._ Flora, thou hast here been indicted for bringing in abundance
of misrule and disorder into church and state; thou hast been found
guilty, and art condemned both by God and man,--by scriptures, fathers,
councils,--by learned and pious divines,--and therefore I adjudge thee
to