Читать книгу Notes and Queries, Number 180, April 9, 1853 - Various - Страница 4

Drills presaging Death.—In Norfolk, agricultural labourers generally believe that if a drill go from one end of a field to the other without depositing any seed—an accident which may result from the tubes and coulters clogging with earth—some person connected with the farm will die before the year expires, or before the crop then sown is reaped. It is a useful superstition, as it causes much attention to be paid to make the drill perform its work correctly. Still it is remarkable that such a superstition should have arisen, considering the recent introduction of that machine into general use. I should be glad to learn from other readers of "N. & Q." whether this belief prevails in other parts of England where the drill is generally used.

E. G. R.

Beltane in Devonshire.—Seeing that the ancient superstition of the Beltane fire is still preserved in Scotland, and is lighted on the 1st of May, the origin of which is supposed to be an annual sacrifice to Baal, I am induced to state that a custom, evidently derived from the same source, is, or was a few years since, annually observed in the wild parts of Devonshire. At the village of Holne, situated on one of the Spurs of Dartmoor, is a field of about two acres, the property of the parish, and called the Ploy (Play) Field. In the centre of this stands a granite pillar (Menhir) six or seven feet high. On May morning, before daybreak, the young men of the village assemble there, and then proceed to the Moor, where they select a ram lamb (doubtless with the consent of the owner), and after running it down, bring it in triumph to the Ploy Field, fasten it to the pillar, cut its throat, and then roast it whole, skin, wool, &c. At midday a struggle takes place, at the risk of cut hands, for a slice, it being supposed to confer luck for the ensuing year on the fortunate devourer. As an act of gallantry, in high esteem among the females, the young men sometimes fight their way through the crowd to get a slice for their chosen amongst the young women, all of whom, in their best dresses, attend the Ram Feast, as it is called. Dancing, wrestling, and other games, assisted by copious libations of cider during the afternoon, prolong the festivity till nightfall.

The time, the place (looking east), the mystic pillar, and the ram, surely bear some evidence in favour of the Ram Feast being a sacrifice to Baal.

An old Holne Curate.

Touching for King's Evil.—The following passage bearing upon the custom of touching for the King's Evil, and its antiquity, is extracted from Laing's translation of Snorro Sturleson's Heimskringla. King Olaf the Rich, afterwards Saint, had fled to Russia on being driven out of his kingdom by Knut the Great. Ingigerd, Queen of Russia, desired a widow to take her son, who "had a sore boil upon his neck," to King Olaf, "the best physician here, and beg him to lay his hands on thy lad." The king was unwilling to do so, saying that he was not a physician; but at last consented:

"Then the king took the lad, laid his hands upon his neck, and felt the boil for a long time, until the boy made a very wry face. Then the king took a piece of bread, laid it in the figure of the cross upon the palm of his hand, and put it into the boy's mouth. He swallowed it down, and from that time all the soreness left his neck, and in a few days he was quite well.... Then first came Olaf into the repute of having as much healing power in his hands as is ascribed to men who have been gifted by nature with healing by the touch."

Laing asks in a note:

"Is the touching for the King's Evil … connected with this royal saint's healing by the touch?"—The Heimskringla, vol. ii. p. 297., 8vo.: London, 1844.

De Camera.