Folk-lore of Shakespeare Part 105

[944] See p. 283.

[945] See Malone's "Variorum Shakespeare," 1821, vol. ii. p. 90.

_Duels._ The death of the vanquished person was always considered a certain evidence of his guilt. Thus, in "2 Henry VI." (ii. 3), King Henry, speaking of the death of Horner in the duel with Peter, says:[946]

"Go, take hence that traitor from our sight; For, by his death, we do perceive his guilt: And G.o.d in justice hath reveal'd to us The truth and innocence of this poor fellow, Which he had thought to have murder'd wrongfully.- Come, fellow, follow us for thy reward."

[946] See Singer's "Shakespeare," vol. vi. p. 167.

We may also compare what Arcite says to Palamon in the "Two n.o.ble Kinsmen" (iii. 6):

"If I fall, curse me, and say I was a coward; For none but such dare die in these just trials."

Among the customs connected with duelling, it appears that, according to an old law, knights were to fight with the lance and the sword, as those of inferior rank fought with an ebon staff or baton, to the farther end of which was fixed a bag crammed hard with sand.[947] Thus Shakespeare, in "2 Henry VI." (ii. 3), represents Horner entering "bearing his staff with a sand-bag fastened to it." Butler, in his "Hudibras," alludes to this custom:

"Engag'd with money-bags, as bold As men with sand-bags did of old."

[947] See Nares's "Glossary," vol. ii. p. 765.

Steevens adds that "a pa.s.sage in St. Chrysostom very clearly proves the great antiquity of this practice."

_Fortune-tellers._ A common method of fortune-tellers, in pretending to tell future events, was by means of a beryl or gla.s.s. In an extract from the "Penal Laws against Witches," it is said, "they do answer either by voice, or else set before their eyes, in gla.s.ses, chrystal stones, etc., the pictures or images of the persons or things sought for." It is to this kind of juggling prophecy that Angelo, in "Measure for Measure"

(ii. 2), refers, when he tells how the law-

"like a prophet, Looks in a gla.s.s, that shows what future evils, Either new, or by remissness new-conceiv'd."

Again, Macbeth (iv. 1), when "a show of eight kings" is presented to him, exclaims, after witnessing the seventh:

"I'll see no more:- And yet the eighth appears, who bears a gla.s.s, Which shows me many more."

Spenser[948] has given a circ.u.mstantial account of the gla.s.s which Merlin made for King Ryence. A mirror of the same kind was presented to Cambuscan, in the "Squier's Tale" of Chaucer; and we are also told how "a certain philosopher did the like to Pompey, the which showed him in a gla.s.s the order of his enemies' march."[949] Brand, in his "Popular Antiquities,"[950] gives several interesting accounts of this method of fortune-telling; and quotes the following from Vallancey's "Collectanea de Rebus Hibernicis:" "In the Highlands of Scotland, a large chrystal, of a figure somewhat oval, was kept by the priests to work charms by; water poured upon it at this day is given to cattle against diseases; these stones are now preserved by the oldest and most superst.i.tious in the country; they were once common in Ireland."

[948] "Fairy Queen," bk. iii. c. 2; see Singer's "Shakespeare,"

vol. ix. p. 82.

[949] Boisteau's "Theatrum Mundi," translated by John Alday (1574).

[950] 1849, vol. iii. pp. 60, 61.

Further allusions to fortune-tellers occur in "Comedy of Errors" (v. 1), and "Merry Wives of Windsor" (iv. 2).

It appears, too, that the trade of fortune-telling was, in Shakespeare's day, as now, exercised by the wandering hordes of gypsies. In "Antony and Cleopatra" (iv. 12), the Roman complains that Cleopatra

"Like a right gipsy, hath, at fast and loose, Beguil'd me to the very heart of loss."

_Giants._ The belief in giants and other monsters was much credited in olden times, and, "among the legends of nearly every race or tribe, few are more universal than those relating to giants or men of colossal size and superhuman power."[951] That such stories were current in Shakespeare's day, is attested by the fact that the poet makes Oth.e.l.lo (i. 3), in his eloquent defence before the Senate of Venice, when explaining his method of courts.h.i.+p, allude to

"the Cannibals that each other eat, The Anthropophagi, and men whose heads Do grow beneath their shoulders."

[951] See Hardwick's "Traditions, Superst.i.tions, and Folk-Lore," 1872, pp. 197, 224.

In "The Tempest" (iii. 3), Gonzalo relates how-

"When we were boys, Who would believe that there were mountaineers Dew-lapp'd like bulls, whose throats had hanging at 'em Wallets of flesh? or that there were such men, Whose heads stood in their b.r.e.a.s.t.s?"

And after the appearance of Prospero's magic repast, Sebastian says:

"Now I will believe That there are unicorns; that in Arabia There is one tree, the phnix' throne; one phnix At this hour reigning there."

Among the numerous references to giants by Shakespeare, we may quote the following. In "2 Henry VI." (ii. 3), Horner says: "Peter, have at thee with a downright blow [as Bevis of Southampton fell upon Ascapart]."[952]

[952] The addition in brackets is rejected by the editors of the Globe edition.

Ascapart, according to the legend, was "ful thyrty fote longe," and was conquered by Sir Bevis of Southampton.

In "Cymbeline" (iii 3), Belarius says:

"the gates of monarchs Are arch'd so high, that giants may jet through And keep their impious turbans on, without Good morrow to the sun."

In the "Merry Wives of Windsor" (ii. 1), Mrs. Page says: "I had rather be a giantess, and lie under Mount Pelion."[953]

[953] Cf. "Measure for Measure," ii. 2, iii. 1; "Much Ado About Nothing," v. 1; "Loves Labour's Lost," iii. 1.

_Lucky Days._ From the most remote period certain days have been supposed to be just as lucky as others are the reverse, a notion which is not confined to any one country. In Shakespeare's day great attention was paid to this superst.i.tious fancy, which is probably alluded to in the "Winter's Tale" (iii. 3), where the Shepherd says to the Clown, "'Tis a lucky day, boy; and we'll do good deeds on't."

In "King John" (iii. 1) Constance exclaims:

"What hath this day deserv'd? what hath it done, That it in golden letters should be set Among the high tides in the calendar?

Nay, rather turn this day out of the week, This day of shame, oppression, perjury: Or, if it must stand still, let wives with child Pray that their burthens may not fall this day, Lest that their hopes prodigiously be cross'd: But on this day let seamen fear no wreck; No bargains break that are not this day made: This day, all things begun come to ill end, Yea, faith itself to hollow falsehood change!"

Again, Macbeth (iv. 1) says:

"Let this pernicious hour Stand aye accursed in the calendar!"

In the old almanacs the days supposed to be favorable or unfavorable are enumerated, allusion to which occurs in Webster's "d.u.c.h.ess of Malfy,"

1623:

"By the almanack, I think, To choose good days and shun the critical."

At the present day this superst.i.tion still retains its hold on the popular mind, and in the transactions of life exerts an important influence.[954]

[954] See Brand's "Pop. Antiq.," 1879, vol. i. pp. 44-51; Jones's "Credulities Past and Present," pp. 493-507; Hampson's "vi Medii Kalendarium," vol. i. p. 210; see an article on "Day Fatality" in John Aubrey's "Miscellanies."

_Magic._ The system of magic, which holds such a prominent place in "The Tempest," was formerly an article in the popular creed, and as such is frequently noticed by the writers of Shakespeare's time. Thus, in describing Prospero, Shakespeare has given him several of the adjuncts, besides the costume, of the popular magician, much virtue being inherent in his very garments. So Prospero, when addressing his daughter (i. 2), says:

"Lend thy hand, And pluck my magic garment from me.-So; Lie there, my art."

A similar importance is a.s.signed to his staff, for he tells Ferdinand (i. 2):