Читать книгу The Mirror of Literature, Amusement, and Instruction. Volume 14, No. 387, August 28, 1829 - Various - Страница 3

(For the Mirror.)

"Ax." To ask. This word which now passes for a mere vulgarism, is the original Saxon form, and used by Chaucer and others. See "Tyrwhitt's Glossary." We find it also in Bishop Bale's "God's Promises." "That their synne vengeaunce axed continually." Old Plays. i. 18. Also in the "Four P.'s," by Heywood, "And axed them thys question than." Old Pl. i. 84. An axing is used by Chaucer for a request. Ben Jonson introduces it jocularly:

"Between the Cup and the Lip." The proverb that many things fall out between the cup and the lip, is a literal version of one in Latin. Multo inter pocula ac libra cadunt. The origin of which was as follows:—A king of Thrace had planted a vineyard, when one of his slaves, whom he had much oppressed in that very work, prophesied that he should never taste of the wine produced in it. The monarch disregarded the prediction, and when at an entertainment he held a glassful of his own wine made from the grape of that vineyard, he sent for the slave, and asked him what he thought of his prophecy now; to which the other replied, "Many things fall out between the cup and the lip," and he had scarcely delivered this singular response, before news was brought that a monstrous boar was laying waste the favourite vineyard. The king, in a rage, put down the cup which he held in his hand, and hurried out with his people to attack the boar; but being too eager, the boar rushed upon him and killed him, without having tasted of the wine. Such is the story related by some of the Greek writers, and though evidently apocryphal, it certainly is productive of a good practical moral.

"In the merry pin." This is said of those who have drunk freely and are cheerful in their cups. Among the ancient northern nations, it was customary to drink out of large horns, in which were placed small pins, like a scale of distances, and he who quaffed most was considered as a toper of the first magnitude, and respected accordingly. The merry pin was that which stood pretty far from the mouth of the horn, and he who, at a draught, reduced the liquor to that point, was a man of no ordinary prowess in bacchanalian contest.

"Under the Rose be it spoken." The rose being dedicated by Cupid to Harpocrates, the god of Silence, to engage him to conceal the amours of Venus, was an emblem of Silence; whence to present it or hold it up to any person in discourse, served instead of an admonition, that it was time for him to hold his peace; and in entertaining rooms it was customary to place a rose above the table, to signify that what was there spoken should be kept private. This practice is described by the following epigram:—

"Cant." This word, which is now generally applied to fanatical preachers, and hypocritical apprentices in religion, derives its name from two Scotch Presbyterian ministers, in the reign of Charles II. They were father and son, both called Andrew Cant; and Whitelocke in his "Memoirs," p. 511, after narrating the defeat at Worcester, in 1651, says, "Divers Scotch ministers were permitted to meet at Edinburgh, to keep a day of humiliation, as they pretended, for their too much compliance with the King," and in the same month when Lord Argyll had called a parliament, Mr. Andrew Cant, a minister, said in his pulpit, that "God was bound to hold this parliament, for that all other parliaments was called by man, but this was brought about by his own hand."

"An't please the Pigs." In this phrase there is not only a peculiarity of dialect, but the corruption of a word, and a change of one thing for another. In the first place, an, in the midland counties, is used for if; and pigs is evidently a corruption of Pyx, the sacred vessel containing the host in Roman Catholic countries. In the last place, the vessel is substituted for the power itself, by an easy metonymy in the same manner as when we talk of "the sense of the house," we do not mean to ascribe intelligence to a material building; but to the persons in it assembled for a deliberate purpose; the expression therefore signifies no more than "Deo volente," or God willing.

"Bumper." In many parts of England any thing large is called a bumper. Hence a bumping lass is a large girl of her age, and a bumpkin is a large-limbed, uncivilized rustic; the idea of grossness of size entering into the idea of a country bumpkin, as well as that of unpolished rudeness. Dr. Johnson, however, strangely enough deduces the word bumpkin from bump; but what if it should prove to be a corruption of bumbard, or bombard: in low Latin, bombardus, a great gun, and from thence applied to a large flagon, or full glass. Thus the Lord Chamberlain says to the porters who had been negligent in keeping out the mob.

"Baiting of bombard" is a term for sitting and drinking, which Nash in his "Supplycacyon to the Deuyll," calls by the like metaphor, "bear baiting." So Shakspeare again in the "Tempest," says,

Which Theobald rightly explains thus: "A large vessel for holding drink, as well as the piece of ordinance so called."

"Latter Lammas." Lammas day is the first day of August, so called quasi, Lamb-mass, on which day the tenants that hold lands of the Cathedral of York, which is dedicated to St. Peter, ad Vincula, were bound by that tenure to bring a living lamb into the church at high mass.—Cornell's Interpreter. Lammas day was always a great day of account, for in the payment of rents our ancestors distributed the year into four quarters, ending at Candlemas, Whitsuntide, Lammas, and Martinmas, and this was as common as the present divisions of Lady day, Midsummer, Michaelmas, and Christmas. In regard to Lammas, in addition to its being one of the days of reckoning, it appears from the Confessor's laws, that it was the specific day whereon the Peter-pence, a tax very rigorously executed, and the punctual payment of which was enforced under a severe penalty, was paid. In this view then, Lammas stands as a day of account, and Latter Lammas will consequently signify the day of doom, which in effect, as to all payments of money, or worldly transactions in money, is never. Latter here is used for last, or the comparative for the superlative, just as it is in a like case in our version of the book of Job, "I know that my redeemer liveth, and that he shall stand at the latter day upon the earth," meaning of course the last day, or the end of the world. That the last day, or Latter Lammas, as to all temporal affairs is never, may be illustrated by the following story:—A man at confession owned his having stolen a sow and pigs; the father confessor exhorted him to make restitution. The penitent said some were sold, and some were killed, but the priest not satisfied with this excuse, told him they would appear against him at the day of judgment if he did not make restitution to the owner, upon which the man replied, "Well, I'll return them to him then."

"Lydford Law." In Devonshire and Cornwall this saying is common:

Sometimes it is expressed in this manner; "Lydford Law, by which they hang men first, and try them afterwards." Lydford was formerly a town of note, but now an inconsiderable village on the borders of Dartmoor, not far from Tavistock. It is famous for a ruined castle, under which is a dungeon that used to be a prison for the confinement of persons who offended against the Stannary Courts of Tavistock, Ashburton, Chapford, and Plimpton. These Stannary Courts were erected by a charter of Edward III. for the purpose of regulating the affairs of the tin mines in Devonshire, and of determining causes among the tinners, whether criminal, or actions for debt. The proceedings were very summary, and the prison horribly offensive. Near Lydford is a famous waterfall, and a most romantic view down the river Lyd; over which is a curious bridge built with one arch. The parish is the largest in the kingdom, including the whole Forest of Dartmoor. William Browne of Tavistock, and the author of Britannia's Pastorals, gives a humorous description of Lydford in the reign of James I.