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riage of Psyche, and was termed by the Latins digitis micare." The French game of Mourre is thus explained by Littrè: "un jeu qui consiste à montrer rapidement une partie des doigts leveé et l'autre fermée, afin de donner à deviner le nombre de ceux qui sont levès." Cornelius was apparently justified in dissuading Martin from bestowing his timeon this recreation.

Cinque Ports.-Mr. Miall Green,. of Streatham Hill, owner of the yachts Thalatta, Yolande, and Figaro, was on the 2nd December, 1901, elected deputymayor of Brightlingsea, an apanage of the Cinque Ports, in succession to Capt. Sycamore, of the Shamrock. The ceremony is a curious one, the council chamber being the tower of the parish church, while the vicar acts as recorder. Each elected freeman pays 11 pennies to the civic exchequer. Comp. Brightlingsea.

higher degree of consecration, and that in the highest which was neerest the altar." "Sermon preached before the King, &c., p. 9, cited in "The Canterburian's Self-conviction, &c.," 1640, p. 83, note. Bailey tells us that, in ancient times amongst Christians, upon any extraordinary solemnity, particularly the anniversary dedication of a church, tradesmen used to bring and sell their wares even in the churchyards, especially upon the festival of the dedication; as at Westminster on St. Peter's Day; at London on St. Bartholomew's; at Durham on St. Cuthbert's Day, &c.; but riots and disturbances often happening, by reason of the numbers assembled together, privileges were by royal charter granted, for various causes, to particular places, towns, and places of strength, where magistrates presided to keep the people in order. In the Suffolk Articles of Enquiry, 1638, we read: "Have any playes, feasts, banquets, suppers, church ales, drinkings, temporal courts or leets, lay juries, musters, exercise of dauncing, stoole ball, foot ball, or the like, or any other prophane usage been suffered to be kept in your church, chappell, or church yard?" At Barnes, Surrey, among other ordinary benefactions, there was the Rose Acre, at present commuted for a sum in consols. The ground was left by a person so named, on condition that over his grave in the churchyard against the south wall of the church a rose-tree should be always kept growing and so it is unto this day. In Magna Carta," 1556, I find the statute, "Ne Rec-fight their more wealthy opponents on tor prosternet Arbores in Cemiterio."

Churn Supper. There was a churn or kern supper (so they pronounce it vulgarly in Northumberland), and a shouting the church or kern. This, Aram informs us, was different from that of the Mell Supper: the former being always provided when all was shorn, the latter after all was got in. I should have thought that most certainly kern supper was no more than corn supper, had not Aram asserted that it was called the Churn Supper, because from immemorial times it was customary to produce in a churn a great quantity of cream, and to circulate it in cups to each of the rustic company, to be eaten with bread. This custom, in Aram's time, survived about Whitby and Scarborough, in the Eastern parts of Yorkshire, and round about Gisburne, &c., in the West. other places cream has been commuted for ale, and the tankard politely preferred to the churn.

In

Cinque. The famous Cornelius Scriblerus writes: "The play which the Italians call Cinque and the French Mourre is extremely antient. It was played by Hymen and Cupid at the mar

Clameur de Haro.

that the Ara mentioned in Walford's. I presume Fairs, Past and Present, 1883, p. 9, is another form of Haro, being the cry when the settling time arrived at a certain stage in the operations. The following remarks appeared in the Daily News for June 1, 1882: "Several learned members of the French Académie des Sciences have come to the conclusion that the old fashioned advantage in civil procedure, as a means 'Clameur de Haro' might be revived to other humble owners of house property to of enabling small landed proprietors and

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better terms than they can under the exthe French Parliament will legislate in the isting laws. It is scarcely probable that discussion which has been going on, M. sense suggested, but in the course of the Glasson, who read a long essay on the subject, gave some very interesting information' as to the origin of the word. Accordis identical with the Legatro of the ing to M. Glasson the Clameur de Haro' Bavarians and the Thuringians, and the first trace of it in France is to be found in the Grand Coutumier de Normandie.' The Clameur de Haro,' or cry for justice, only resorted to in criminal cases at first, is referred to under the name of 'Clamor Violentia' in the Saxon laws. It may be assumed, therefore, that when William the Conqueror came to England, he found the equivalent of the Clameur de Haro' in existence, and the changes. tended to bring the English mode of prowhich he made in the application of it cedure into closer conformity of detail with that which prevailed in Normandy. In course of time the Clameur de Haro was made applicable to civil as well as to criminal affairs, and long after it had fallen into disuse for the latter-its utility becoming less and less as the organization.

of society grew more and more perfectit was retained in use throughout the north-west provinces of France for cases of disputed possession, and was not actually repealed until the close of the 18th century. It still exists in the neighbouring Channel Islands, and the owners of property attach great value to it. A very striking instance of this was afforded in Jersey the other day, the owner of some property through which a railway was to be cut raising the 'Clameur de Haro.' He was so stout that he had great difficulty in fulfilling the indispensable formality of falling on his knees and getting up again with the cry in old French Haro! Haro! A l'aide, mon Prince, on me fait tort.' It is not stated whether he gained his point; but there can be no doubt as to the attachment of the Channel Islanders

to this survival of the Middle Ages." In the Encyclopædia of Chambers, 1874, v., 699 back, there is an implied suggestion, which is probably of no weight whatever, that Haro is a corruption or abbreviated form of Ha! Rollo the appeal of the party having been originally to Duke Rollo.

Clavie. Under the heading of "Relics of Fire-Worship in Scotland," the Daily News of January 4, 1878, has the following communication:-"On the last day of the year, old style, which falls on the 12th January, the festival of "The Clavie" takes place at Burghead, a fishing village near Forres. On a headland in that vilage still stands an old Roman altar, locally called the "Douro." On the evening of January 12 a large tar barrel is set on fire and carried by one of the fishermen round the town, while the assembled folks shout and holloa. If the man who carries the barrel falls, it is an evil omen. The man with the lighted barrel having gone with it round the town carries it up to the top of the hill, and places it on the Douro. More fuel is immediately added. The sparks as they fly upwards are supposed to be witches and evil spirits leaving the town; the people therefore shout at and curse them as they disappear in vacancy. When the burning tar barrel falls in pieces, the fisherwives rush in and endeavour to get a lighted bit of wood from its remains; with this light the fire on the cottage hearth is at once kindled, and it is considered lucky to keep in this flame all the rest of the year. The charcoal of the Clavie is collected and put in bits up the chimney, to prevent the witches and evil spirits coming into the house. The Duoro (i.e., the Roman altar) is covered with a thick layer of tar from the fires that are annually lighted upon it. Close to the Douro is a very ancient Roman well, and, close to the well, several

rude but curious Roman sculptures can be seen let into a garden wall. Clay-Daubing. Brockett notices

the Cumberland usage by which the friends of a newly-married couple met together, and erected them a cottage, before separating. This (he says) was called claydaubing.

Cleaver.-A school-boy's toy. See Halliwell in v.

Cleke. See Gleek.

66

Clement's Day, St.-(November 23). Plot, describing a Clog Almanack, (which is now in the Bodleian library), says, a pot is marked against the 23rd of November, for the Feast of St. Clement, from the ancient custom of going about that night to beg drink to make merry with." In the Privy Purse Expenses of the Princess Mary, under November, 1537, is this entry: "Itm. geuen to the bakers of the Prince house on saynt Clementes Even comyng wt theyr Bolle. .vs." referring to Hone's "Every Day Book, upon which the Editor (Sir F. Madden), observes: "In more modern times, the blacksmiths seem to have usurped the privilege of the bakers." In a proclamation, children should be decked, ne go about July 22, 1540, it is ordered: "Neither that upon S. Nicholas, S. Katherine, S. Clement, the Holy Innocents, and such likes dayes." In some almanacks, this day is marked at Old Martinmass, because it is still here and there retained as one of the quarterly divisions of the year, on which Clement's Day, the effigy of a carpenter payments fall due. At Tenby, on St. was carried round the town, and subsequently cut to pieces. In Staffordshire, on this day, the children go about begging for apples, and singing these rude verses:

Clemeny, Clemeny, God be wi' you,
Christmas comes but once a ye-ar;
When it comes, it will soon be gone,
Give me an apple, and I'll be gone."

Closh. A form of ninepins, noticed by Minsheu as forbidden by Statute 17 Edw. IV., cap. 3, and again in 18-20-23, Henry VIII. The ninepins were either of wood or of the shank-bones of a horse or

ox. This sport was sometimes called closh-cayles. From a statement by Strutt it may be perhaps inferred that there were two varieties of closh or closh-cayles, that played with a ball, and that played with a club or stick, the latter resembling the French jeu de quilles à baston. The French word quille, however, -our cayles -was applied to the stick employed in other sports. Among our ancestors, as is still largely the case, all this family of recreations was popular rather than fashionable. Sir Thomas Elyot, in his Governor, 1531, classes claishe pynnes with bowls and quoits.

Cob-Nút.—A game which consists in pitching at a row of nuts piled up in heaps of four, three at the bottom and one at the top of each heap. Halliwell in v. Cock. A mode of evading the law against profane expressions, used both in conversation and literature in James I.'s time. It is common in the old plays. Compare Nares, 1859, in v. The modern equivalent is Scott. Our youths say Great Scott for Great God.

Coal. Thomas Hill, in his Natural | taking off their hats; it is there called and Artificial Conclusions, 1581, describes school-butter." "The vertue of a rare cole, that is to be Cob Loaf Stealing.- Compare found but one hour in the day, and one Aston. day in the yeare." "Divers authors," he adds, "affirm concerning the verity and vertue of this cole, viz., that it is onely to be found upon Midsummer Eve, just at noon, under every root of plantine and of mugwort; the effects whereof are wo derful for whosoever weareth or beareth the same about with them, shall be freed from the plague, fever, ague, and sundry other diseases. And one author especially writeth, and constantly averreth, that he never knew any that used to carry of this marvellous cole about them, who ever were to his knowledge sick of the plague, or (indeed) complained of any other maladie." Lupton observes, "It is certainly and constantly affirmed that on Midsummer Eve there is found, under the root of mugwort, a coal which saves or keeps them safe from the plague, carbuncle, lightning, the quartan ague, and from burning, that bear the same about them: and Mizaldus, the writer hereof, saith, that he doth hear that it is to be found the same day under the root of plantane, which I know to be of truth, for I have found them the same day under the root of plantane, which is especially and chiefly to be found at noon. Notable Things, first printed in 1579, ed, 1660, book ii. The last summer," p. 59. says Aubrey, on the day of St. John Baptist, 1694, I accidentally was walking in the pasture behind Montague House, (Bloomsbury); it was 12 o'clock, I saw there about two or three and twenty young women, most of them well habited, on their knees, very busy, as if they had been weeding. A young man told me that they were looking for a coal under the root of a plantain, to put under their heads that night, and they should dream who would be their husbands. It was to be that day and hour."

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Coat-Money. See Davis, Suppl. Glossary, 1881, in v.

Cob or Cobbing.-A_punishment used by seamen for petty offences or irregularities among themselves: it consists in bastanadoing the offender on the posteriors with a cobbing stick, or pipe staff; the number usually inflicted is a dozen. At the first stroke the executioner repeats the word watch, on which all persons present are to take off their hats, on pain of like punishment: the last stroke is always given as hard as possible, and is called the purse. Ashore, among soldiers, where this punishment is sometimes adopted, watch and the purse are not included in the number, but given over and above, or, in the vulgar phrase, free, gratis, for nothing. This piece of discipline is also inflicted in Ireland by the schoolboys on persons coming into the school without

Cockal. The game played with the huckle or pastern bone of the sheep, instead of dice, corresponding with the ancient ludus talaris or astralagus. Compare Nares, Gloss. 1859, in v. In Levinus Lemnius, we read: "The antients used to play at cokall or casting of huckle bones, which is done with smooth sheeps bones. The Dutch call them pickelen, wherewith our young maids that are not yet ripe use to play for a husband, and young married folks despise these as soon as they are married. But young men used to contend one with another with a kind of bone taken forth of oxe-feet. The Dutch call them Coten, and they play with these at a set time of the year. Moreover cockles which the Dutch call Teelings are different from dice, for they are square with four sides, and dice have six. Cockals are used by maids amongst us, and do no wayes waste any ones estate. For either they passe away the time with them, or if they have time to be idle, they play for some small matter, as for chesnuts, filberds, pins, buttons, and some such Juncats."Occult Miracles of Nature, 1658, p. 768. In Kinder's translation from the same author of A Sanctuarie of Salvation, p. 144, these bones are called "Huckle-bones or coytes." In Polydore Vergil we have another description of this game: "There is a game also that is played with the posterne bone in the hynder foote of a sheepe, oxe; gote, fallowe or redde dere, whiche in Latin is called Talus. It hath foure chaunces, the ace point, that is named Canis, or Caniculas, was one of the sides; he that cast it leyed doune a peny or so muche as the gamers were agreed on; the other side was called Venus, that signifieth seven.

He that cast the chaunce wan sixe and all that was layd doune for the castyng of Canis. The two other sides were called Chius and Senio. He that did throwe Chius wan three. And he that cast Senio gained four. This game (as I take it) is used of children in Northfolke, and they call it the chaunce bone; they play with three or foure of those bones together; it is either the same or very lyke to it." Langley's Abridg., fol. 1. Herrick seems to speak of cockall as a children's

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sport, played with points and pins. For farther information relating to this game, as played by the ancients, the reader may consult Joannis Meursii Ludibunda, sivi de Ludis Græcorum, 1625, p. 7, πάςςαλος and Dan. Souterii "Pali

medes," p. 81, but more particularly "I Tali ed altri Strumenti lusori degli antichi Romani discritti" da Fransecso de' Ficoroni, 1734. And for the Greek analogue St. John's Manners and Customs of Ancient Greece, 1842, i., 160-1.

Cockatrice or Basilisk. Sir Thomas Browne informs us that the generation of a basilisk is supposed to proceed from a cock's egg hatched under a toad or serpent. A conceit which he observes is as monstrous as the brood itself. This writer endeavours to account for its kill ing at distance. a "It killeth at a distance - it poisoneth by the eye, and by priority of vision. Now that deleterious it may be at some distance, and destructive without corporal contaction, what uncertainty soever there be in the effect, there is no high improbability in the relation. For if plagues or pestilential atomes have been conveyed in the air from different regions: if men at a distance have infected each other: if the shadowes of some trees be noxious: if torpedoes deliver their opium at a distance, and stupifie beyond themselves: we cannot reasonably deny that there may proceed from subtiller seeds more agile emanations, which contemn those laws, and invade at distance unexpected. Thus it is not impossible what is affirmed of this animal; the visible rayes of their eyes carrying forth the subtilest portion of their poison which, received by the eye of man or beast, infecteth first the brain and is from thence communicated unto the heart." He adds: "Our basilisk is generally described with legs, wings, a serpentine and winding taile, and a crist or comb somewhat like a cock. But the basilisk of elder times was a proper kind of serpent, not above three palmes long, as some account, and differenced from other serpents by advancing his head and some white marks or coronary spots upon the crown, as all authentic writers have delivered." A cockatrice hatched from a cock's egg is described by a foreign author as one of the terrors of the superstitious man, and as an omen of the most pernicious sort. Werenfel's "Dissertation on Superstition," transl. into Engl. p. 7. This reminds us of Dryden's lines:

"Mischiefs are like the cockatrice's eye; If they see first, they kill; if seen, they die."

Compare Nares, Glossary, 1859, in v.

Cockchafer. I conclude that we must not allow the German children's invocation to the cockchafer or lady-bird

(lady-bug or lady-cow) to rank among modes of predestination; but it may be perhaps, in its present form, the relic of an older and more serious superstition : "May-bug, May-bug, tell this to me, How many years my life is to be? One year, two years,' " &c.

Or, as the Swiss couplet runs (translated): "O chafer, O chafer, fly off and awa', For milk, and for bread, and a silver

spoon bra'."

For which notices I am indebted to Mr.
Atkinson. But there are variant versions.
ed. pp. 263, 272.
Comp. Halliwell's Nursery Rhymes, 6th

Cock-Crow. The ancients, because the cock gives notice of the approach and break of day, have, with a propriety equal to any thing in their mythology, dedicated this bird to Apollo. They have also made him the emblem of watchfulness, from the circumstance of his summoning men to their business by his crowing, and have therefore dedicated him also to Mercury. With the lark he may be poetically styled the "Herald of the Morn." Philostratus, giving an account of the Apparition of Achilles' Shade to Apollonius Tyaneus, says, that it vanished with a little glimmer vol. iv. p. 16. Reed's "Shakespear," vol. as soon as the cock crowed. "Vit. Apol." vol. iv. p. 16. Bourne very seriously examines the fact whether spirits roam about in the night, or are obligel to go away at cock-crow. The traditions of all ages appropriate the appearance of spirits to the night. The Jews had an opinion that hurtful spirits walked about in the night. The same opinion obtained among the ancient Christians, who divided the night into four watches called the evening, midnight, cock-crowing, and the morning. The opinion that spirits fly away at cock-crow is certainly very ancient, for we find it mentioned by the Christian poet Prudentius, who flourished in the beginning of the fourth century, as a tradition of common belief:

"They say the wandering powers, that
love

The silent darkness of the night,
At cock-crowing give o'er to rove,

And all in fear do take their flight.
The approaching salutary morn,

Th' approach divine of hated day,
Makes darkness to its place return,

And drives the midnight ghosts away.
They know that this an emblem is,

Of what precedes our lasting bliss, That morn when graves give up their dead

In certain hope to meet their God." Bourne tells us he never met with any reasons assigned for the departure of spirits at the cock-crowing; but," he adds, "there have been produced at that

time of night, things of very memorable worth, which might perhaps raise the pious credulity of some men to imagine that there was something more in it than in other times. It was about the time of

cock-crowing when our Saviour was born, and the angels sang the first Christmas carol to the poor shepherds in the fields of Bethlehem. Now it may be presumed, as the Saviour of the world was then born, and the heavenly Host had then descended to proclaim the news, that the Angel of Darkness would be terrified and confounded, and immediately fly away and perhaps this consideration has partly been the foundation of this opinion." It was also about this time when our Saviour rose from the dead. "A third reason is, that passage in the Book of Genesis, where Jacob wrestled with the angel for a blessing, where the angels say unto him Let me go, for the day breaketh.'" Bourne, however, thinks this tradition seems more especially to have arisen from some particular circumstances attending the time of cockcrowing; and which, as Prudentius, before cited, seems to say, "are an emblem of the approach of the Day of Resurrection." "The circumstances, therefore, of the time of cock-crowing," he adds, "being so natural a figure and representation of the morning of the Resurrection; the night so shadowing out the night of the grave: the third watch, being, as some suppose, the time our Saviour will come to judgement at the noise of the cock awakening sleepy man and telling him, as it were, the night is far spent, the day is at hand: representing so naturally the voice of the Arch-angel awakening the dead, and calling up the righteous to everlasting day: so naturally does the time of cock-crowing shadow out these things, that probably some good well-meaning men might have been brought to believe that the very devils themselves, when the cock crew and reminded them of them, did fear and tremble, and shun the light."

In the prose Life of St. Guthlac, Hermit of Crowland, by one Felix, circa 749, there is the following passage: "It happened one night, when it was the time of cockcrowing, and the blessed man Guthlac fell to his morning prayers, he was suddenly entranced in light slumber-" I quote from Mr. Goodwin's translation of the Anglo-Saxon original. The following is from Chaucer's Assemble of Foules," f. 235:

"The tame ruddocke and the coward kite,

The cocke, that horologe is of Thropes lite."

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They utter their language as well as they may." By a passage in "Macbeth," we were carousing till the second cock," it should seem to appear as if there were two separate times of cock-crowing. The commentators, however, say nothing of this. They explain the passage as follows: "Till the second cock:-Cock-crowing." So in "King Lear": "He begins at curfew, and walks till the first cock." Which is illustrated by a passage in the "Twelve Merry Jestes of the Widow Edith," 1525: "The time they pas merely til ten of the clok,

Yea, and I shall not lye, till after the first cok."

"The cock crows and the morn grows on, When 'tis decreed I must be gone." -Hudibras, Canto i. p. iii.

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