The Myths and Fables of To-Day. Drake Samuel Adams
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well know. But they were by no means alone in such beliefs. It is related of the poet Milton, after he became blind, that the Duke of York (later James II.) asked him if he did not consider the loss of his eyesight as a judgment inflicted upon him for what he had written of the late king. In reply Milton asked the duke, if such afflictions were to be regarded as judgments from heaven, in what manner he would account for the fate of the late king; … he, the speaker, had only lost his eye, while the king had lost his head.”
John Josselyn, Gent., an Englishman, but no Puritan, who spent some time in New England, chiefly at Scarborough in Maine, published, in 1672, in England, a little book under the title of “New England’s Rarities Discovered.” Some things which Josselyn “discovered” would be rarities indeed to this generation. For instance, he describes the appearance of several prodigious apparitions – all of which has a value in enabling us properly to gauge the tone and temper of popular feeling where the book was written, and where it was published. One of his “rarities” is worth repeating here, if only for the pretty sentiment it embodies. He says of the twittering chimney-swallows, “that when about to migrate they commonly throw down (the chimney) one of their young into the room below, by way of gratitude,” presumably in return for the hospitalities of the house. He then goes on to say, “I have more than once observed that, against the ruin of a family, these birds will forsake the house and come no more.” This comes from a more or less close observer, who himself occupied the relation we desire to establish, namely that of a transplanted Englishman, so thoroughly grounded in old superstition that all the marvels he relates are told with an air of truth quite refreshing.
An amusing instance of how far prevalent superstition can lead astray minds usually enlightened is soberly set forth in Governor Winthrop’s celebrated history. It is a fit corollary to the organ superstition, just narrated.
“Mr. Winthrop the younger, one of the magistrates, having many books in a chamber, where there was corn of divers sorts, had among them one wherein the Greek Testament, the Psalter and the Common Prayer were bound together. He found the Common Prayer eaten with mice, every leaf of it, and not any of the two other touched, nor any other of his books, though there were above a thousand.”
All these superstitious beliefs were solemnly bequeathed by the fathers to their children under the sanction of a severe penal code, together with all the accumulated traditions of their own immediate ancestors. And in some form or other, whether masquerading under some thin disguise or foolish notion, superstition has continued from that day to this. As Polonius says:
“… ’Tis true, ’tis pity;
And pity ’tis ’tis true.”
Although a great many popular beliefs may seem puerile in the extreme, they none the less go to establish the fact to be kept in mind. Since I began to look into the matter I have been most astonished at the number of very intelligent persons who take care to conform to prevailing beliefs in things lucky or the reverse. It is true Lord Bacon tells us that “in all superstitions wise men follow fools.” But this blunt declaration of his has undoubted reference to the schoolmen, and to the monastic legends which were such powerful aids in fostering the growth of superstition as it existed long before Bacon’s time: —
“A bone from a saintly anchorite’s cave,
A vial of earth from a martyrs grave.”
The class of persons just spoken of, is, however, so keenly sensitive to ridicule that only some chance remark betrays their real mental attitude.
With the unlettered it is different. Superstition is so much more prevalent among them that less effort is made at concealment. Perhaps the many agencies at work to put it down have not had so fair a trial in the country as in the city. And yet the recent “Lucky-Box” craze makes it difficult to draw the line. Be that as it may, it would hardly be an exaggeration to say that some rural communities in New England are simply honeycombed with it. Indeed, almost every insignificant happening is a sign of something or other.
One result of my own observation in this field of research is, that women, if not by nature more superstitious than men, hold to these old beliefs much more tenaciously than men. In the country, it is the woman who is ready to quarrel with you, if, in some unguarded moment, you should venture to doubt the potency of her manifold signs. In the city, it is still the woman who presents her husband with some charm or other to be worn on his watch-chain, as a safeguard against disease, inconstancy, late hours, or other uncounted happenings of life, believing, as she does, more or less implicitly, in its traditional efficacy. In all that relates to marriage, too, women are usually most careful how they disregard any of the accepted dicta on a subject of so much concern to their future happiness, as will appear later on.
Fifty years ago the poet Whittier declared that “There is scarcely a superstition of the past three centuries which has not, at this very time, more or less hold upon individual minds among us.” The broad declaration demands less qualification to-day than is generally supposed.
Most of the examples collected in this volume have come under my own observation; some have been contributed by friends, many by the newspapers. If their number should prove a surprise to anybody, I can only say that mine has fully equalled their own. But let us, at least, be honest about it. We can conceal nothing from ourselves. Silence may be golden, but it makes no converts.
II
THE FOLK-LORE OF
CHILDHOOD
“Why this is the best fooling when all is done.” —Twelfth Night.
The trite saying that “children and fools are soothsayers” goes straight to the heart of those familiar superstitions with which the folk-lore of childhood abounds. We, the children of a larger growth, often call to mind with what avidity we listened in our childhood’s days to the nursery tales of giants, dwarfs, ghosts, fairies, and the like creations of pure fancy. We still remember how instantly all the emotions of our childish nature were excited by the recital of these marvels – told us, too, with such an air of truth, that never for a moment did we doubt them. Oh, how we hated Blue Beard, and how we adored Jack the Giant-Killer! Are we not treated, just as soon as we are out of the cradle, as if superstition was the first law of nature? What is the wonder, then, that the effects of these early impressions are not easily got rid of, or the impressions themselves soon, if ever, forgotten? “Brownie” is put into the arms of toddling infants before they can articulate two words plainly. Just as soon as the child is able to prattle a little, it is taught the familiar nursery rhyme of
“Bye, bye, Baby Bunting,
Papa’s gone a-hunting,”
drawn from ancient folk-lore, with which the rabbit and hare are so intimately associated. After the innocent face rhymes, found with little variation, in no less than four different languages, giving names to each of the chubby little features, —
“Eyes winker, Tom Tinker,” etc.
come the well-known button rhymes, like this:
“Rich man, poor man, beggar man, thief,
Doctor, lawyer, merchant, chief;”
or this one, told centuries ago to children across the water: —
“A tinker, a tailor,
A soldier or sailor,
A rich man, a poor man,
A priest or a parson,
A ploughman or a thief.”
The virgin soil being thus artfully prepared to receive superstition, the boy or girl goes forth among playmates similarly equipped, with them to practice various forms of conjuration in their innocent sports, without in the least knowing what they are doing. Here are a few of them: —
Making a cross upon the ground before your opponent, at the same time muttering “criss-cross,” when playing at marbles, to make him miss his shot, as I have often seen done in my schoolboy days. This is merely a relic of that superstition attached to making the sign of