Part 11

And away they go well inclined to act up to the injunctions of the ancient song. "_Concinamus, O Sodales!_" Our readers will do well on the present occasion to translate the verb by its English equivalent,--to shout. "_Vox et audiatur!_"--small doubt of that! That deaf-looking old woman by the way-side must be "very deaf indeed" if the sounds of that merriment have failed at least to reach her ears,--though they may get no further; for she looks like one of those in whom all the avenues by which mirth reaches the heart, where they have not been closed at their external outlets by the infirmities of age, are choked up within by the ruins of that heart itself. But the entire progress of these glad hearts to-day is in the nature of a triumph, and all objects in its course are ministers to their unreflecting mirth. Theirs is the blessed age, and this its most privileged day, when the spirit can extract from all things the chyle of cheerfulness. That urchin who is flinging alms (a most gracious act in childhood!) is doing so to the sound of his merry neighbor's trumpet; and yet the act performed and the duty remembered, amid all the heydey and effervescence of the spirits, has not lost its gracefulness for the frolicsome mood by which it is attended. There are men in this world who dispense their charities to the flourish of _their own_ trumpets; and though they are practised performers on that instrument, and play with considerable skill, the effect is unpleasing and the act a mockery. Away go the light-hearted boys! away past the aged and the poor,--as happiness has long since done, and the happy have long continued to do!--awaking the shrill echoes of the road and all its adjacent fields with the sound of their revelry. Every school-boy knows the programme. Flags flying, horns blowing, racing against rival chaises, taunts from the foremost, cheers from the hindmost, all sorts of practical jokes upon each other and upon all they meet and all they pass, and above all, the loud, ringing laugh,--the laugh of boyhood, so unlike all other laughter, that comes out clear and distinct, direct from the heart, stopping nowhere on its way, not pausing to be questioned by the judgment nor restrained by the memory, presenting no hollowness nor flatness to the nicest attention, betraying no under-tone to the finest ear, giving true and unbroken "echoes to the seat where _mirth_ is throned," born spontaneously of that spirit, and excited so often by causes too minute for older eyes to see. And it is in this very causelessness that consists the spell of childhood's laughter, and the secret of youth's unmingled joy. We seldom begin to seek _reasons_ for being gay till we have had some for being grave; and the search after the former is very apt to bring us upon more of the latter. There are tares among that wheat. The moment we commence to distrust our light-heartedness, it begins to evade us. From the day when we think it necessary to reason upon our enjoyments, to philosophize upon our mirth, to analyze our gladness, their free and unmingled character is gone. The toy is taken to pieces to see of what it was composed, and can no more be put together in the same perfect form. They who have entered upon the paths of knowledge, or gone far into the recesses of experience, like the men of yore who ventured to explore the cave of Trophonius, may perhaps find something higher and better than the light-heartedness they lose, but they smile never more as they smiled of old. The fine, clear instrument of the spirit that we bring with us from heaven is liable to injury from all that acts upon it here; and the string that has once been broken or disordered, repair it as we may, _never_ again gives out the precise tone which it did before. The old man,--nay, even the young man,--let him be as merry as he may, and laugh as long and loudly as he will, never laughs as the school-boy laughs.

But of all this, and all the slumbering passions yet to be awakened in those young breasts, and of many a grief to come, there is no token to darken the joy of to-day. The mighty pleasures towards which they are hastening have as yet never "broken the word of promise to their hope." The postilions are of their party, and even he with the bottle-nose, who seems to be none of the youngest, is a boy for the nonce. The very horses appear to have caught the spirit of the occasion, and toss their heads and lay their haunches to the ground and fling out their forelegs as if they drew the car of Momus. The village boys return them shout for shout, fling up their hats as the triumph approaches, and follow it till their breath fails. The older passer-by returns their uproarious salute, taking no umbrage at their mischievous jokes and impish tricks, and turning, as the sounds of the merry voices die in the distance, to a vision of the days when he too was a boy, and an unconscious rehearsal of the half-forgotten song of "Dulce, dulce domum!"

And then the "limen amabile," and the "matris oscula," and the "Penates," towards which they are advancing; the yearning hearts that wait within those homes to clasp them; the bright eyes that are even now looking out from windows to catch the first token of "their coming, and look brighter when they come;" the quiet halls that shall ring to-night to their young voices; and the lanes and alleys whose echoes they shall awaken to-morrow, and still more loudly when the ice comes; and, above all, the Christmas revelries themselves! The whole is one crowded scene of enjoyment, across whose long extent the happy school-boy has as yet caught no glimpse of that _black Monday_ which forms the opposite and distant portal of this haunted time.

Amongst the signs of the time that are conspicuous upon the roads the traveller whose journeyings bring him towards those which lead into the metropolis will be struck by the droves of cattle that are making their painful way up to the great mart for this great festival. But a still more striking, though less noisy, Christmas symptom forms a very amusing object to him who leaves London by such of its highways as lead eastward. There is little exaggeration in the accompanying picture of a Lynn or Bury coach on its town-ward journey with its freight of turkeys at the Christmas season. Nay, as regards the freightage itself, the artist has kept himself within bounds. Many a time have we seen a Norfolk coach with its hampers piled on the roof and swung from beneath the body, and its birds depending, by every possible contrivance, from every part from which a bird could be made to hang. Nay, we believe it is not unusual with the proprietors, at this season, to refuse inside passengers of the human species, in favor of these Oriental gentry, who "pay better;" and on such occasions of course they set at defiance the restriction which limits them to carrying "four insides." Within and without, the coaches are crammed with the bird of Turkey; and a gentleman town-ward bound, who presented himself at a Norwich coach-office at such a time, to inquire the "fare to London," was pertly answered by the bookkeeper, "Turkeys." Our readers will acquit us of exaggeration when we tell them that Mr. Hone, in his "Every-Day Book," quotes from an historical account of Norwich an authentic statement of the amount of turkeys which were transmitted from that city to London between a Saturday morning and the night of Sunday, in the December of 1793, which statement gives the number as one thousand seven hundred, the weight as nine tons, two hundredweight, and two pounds, and the value as £680. It is added that in the two following days these were followed by half as many more. We are unable to furnish the present statistics of the matter; but in forty years which have elapsed since that time the demand, and of course the supply, must have greatly increased; and it is probable that the coach-proprietors find it convenient to put extra carriages on the road for these occasions.

In making the annexed sketch we presume that Mr. Seymour must have had in mind, and intended to illustrate by "modern instances," that class of "wise saws" such as "Birds of a feather flock together," "Tell me the company, and I will tell you the man," and others which tend generally to show that men are apt to catch the hues of surrounding objects, and take the features of their associates. If this was not his design, we have only the alternative conclusion, that he had drawn turkeys till he could draw nothing else, and till his best efforts at representing "the human face divine" resulted in what the Scotch call a "bubbly-jock." Some poet, in describing the perfections of his mistress's countenance, speaks of it as conveying the impression that she "had looked on heaven, and caught its beauty." Our friend the guard of this coach seems to have looked on those turkeys of which he has charge till he has "caught their beauty." It is impossible to conceive that the breath which he is pouring into that horn of his should issue in any other form of sound than that of a gobble. The coachman is clearly a turkey in disguise; and the old-looking figure that sits behind him, with something like a sausage round its neck, is probably his father. As for the swan with two necks that floats on the panel of the coach-door, it is a strange-looking bird at any time, but looks considerably more strange in its present situation. It is unquestionably out of place, and forms no fitting cognizance for a Norfolk coach at Christmas time.

Norfolk must be a noisy county. There must be a "pretty considerable deal" of gabble towards the month of November in that English Turkistan. But what a silence must have fallen upon its farmyards since Christmas has come round! Turkeys are indisputably born to be killed. That is an axiom. It is the end of their training, as it ought to be (and, in one sense, certainly _is_) of their desires. And such being the destiny of this bird, it may probably be an object of ambition with a respectable turkey to fulfil its fate at the period of this high festival. Certain it is that at no other time can it attain to such dignities as belong to the turkey who smokes on the well-stored table of a Christmas dinner,--the most honored dish of all the feast. Something like an anxiety for this promotion is to be inferred from the breathless haste of the turkey of which our artist has here given us a sketch, in its pursuit of the coach which has started for London without it. The picture is evidently a portrait. There is an air of verisimilitude in the eager features, and about the action altogether, of the bird, which stamps it genuine. In its anxiety it has come off without even waiting to be killed; and at the rate after which it appears to be travelling, is, we think, likely enough to come up with a heavily laden coach. We hope, however, that it is not in pursuit of the particular coach which we have seen on its way to the "Swan with two Necks," because we verily believe there is no room on _that_ conveyance for a single additional turkey, even if it should succeed in overtaking it.

One of the most striking signs of the season, and which meets the eye in all directions, is that which arises out of the ancient and still familiar practice of adorning our houses and churches with evergreens during the continuance of this festival. The decorations of our mantel-pieces, and in many places of our windows, the wreaths which ornament our lamps and Christmas candles, the garniture of our tables, are alike gathered from the hedges and winter gardens; and in the neighborhood of every town and village the traveller may meet with some such sylvan procession as is here represented, or some group of boys returning from the woods laden with their winter greenery, and like the sturdy ambassador in the plate, engaged in what we have heard technically called "bringing home Christmas" This symptom of the approaching festivity is mentioned by Gay in his "Trivia":--

"When Rosemary and Bays, the poet's crown, Are bawl'd in frequent cries through all the town, Then judge the festival of Christmass near,-- Christmass, the joyous period of the year! Now with bright holly all the temples strow; With Lawrel green, and sacred Misletoe."

The practice of these decorations, which is recommended to modern times by its own pleasantness and natural beauty, is of very high antiquity, and has been ascribed by various writers to various sources. They who are desirous of tracing a Christian observance to a Christian cause remind us of those figurative expressions in the prophets which speak of the Messiah as the "Branch of righteousness," etc., and describe by natural allusions the fertility which should attend his coming. "The Lord shall comfort Zion," says Isaiah: "he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord." Again, "The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious." And Nehemiah, on an occasion of rejoicing, orders the people, after the law of Moses, to "go forth unto the mount and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees," and to make booths thereof, "every one upon the roof of his house, and in their courts, and in the courts of the house of God," and in the streets; "and all the congregation of them that were come again out of the captivity" sat under these booths, "and there was very great gladness." A writer in the "Gentleman's Magazine" asks if this custom may not be referred, as well as that of the palms on Palm Sunday, to that passage in the Scripture account of Christ's entry into Jerusalem which states that the multitude "cut down branches from the trees, and strawed them in the way."

The practice, however, of introducing flowers and branches amongst the tokens of festivity seems, and very naturally, to have existed universally and at all times. It was, as we know, a pagan manifestation of rejoicing and worship, and is forbidden on that express ground in early councils of the Christian Church. Hone, in his "Every-Day Book," quotes Polydore Virgil to the effect that "trymming of the temples with hangynges, flowres, boughes, and garlondes, was taken of the heathen people, whiche decked their idols and houses with suche array;" and it came under the list of abominations denounced by the Puritans for the same reason. The practice was also in use amongst the nations both of Gothic and Celtic origin; and Brand quotes from Dr. Chandler's "Travels in Greece" a very beautiful superstition, mentioned as the reason of this practice, amongst the votaries of Druidism. "The houses," he says, "were decked with evergreens in December, that the sylvan spirits might repair to them and remain unnipped with frost and cold winds until a milder season had renewed the foliage of their darling abodes."

In England the practice, whencesoever derived, has existed from the very earliest days, and, in spite of outcry and prohibition, has come down in full vigor to our own. In former times, as we learn from Stow, in his "Survey of London," not only were our houses and churches decorated with evergreens, but also the conduits, standards, and crosses in the streets; and in our own day they continue to form a garniture not only of our temples and our houses, but constitute a portion of the striking display made at this festive season in our markets and from the windows of our shops. Holly forms a decoration of the shambles, and every tub of butter has a sprig of rosemary in its breast.

The plants most commonly in use for this purpose appear to have generally been the holly, the ivy, the laurel, the rosemary, and the mistletoe; although the decorations were by no means limited to these materials. Brand expresses some surprise at finding cypress included in the list, as mentioned in the tract called "Round about our Coal-Fire," and observes that he "should as soon have expected to have seen the _yew_ as the cypress used on this joyful occasion." The fact, however, is that yew _is_ frequently mentioned amongst the Christmas decorations, as well as box, pine, fir, and indeed the larger part of the Christmas plants which we have enumerated in a former chapter. The greater number of these appear to have been so used, not on account of any mystic meanings supposed to reside therein, but simply for the sake of their greenery or of their rich berries. Stow speaks of the houses being decked with "whatsoever the year afforded to be green;" and Sandys observes that "at present great variety is observed in decorating our houses and buildings, and many flowers are introduced that were unknown to our ancestors, but whose varied colors add to the cheerful effect; as the chrysanthemum, satin-flower, etc., mingling with the red berry of the holly and the mystic mistletoe. In the West of England," he adds, "the myrtle and laurustinum form a pleasing addition." There is a very beautiful custom which we find mentioned in connection with the subject of evergreens as existing at this season of the year in some parts of Germany and Sicily. A large bough is set up in the principal room, the smaller branches of which are hung with little presents suitable to the different members of the household. "A good deal of innocent mirth and spirit of courtesy," it is observed, "is produced by this custom."

Herrick, however (a poet amid whose absurd conceits and intolerable affectation there are samples of the sweetest versification and touches of the deepest pathos, and who amongst a great deal that is liable to heavier objections still, has preserved many curious particulars of old ceremonies and obsolete superstitions), carries this custom of adorning our houses with evergreens over the entire year, and assigns to each plant its peculiar and appropriate season. To Christmas he appoints those which we have stated to be most commonly used on that occasion, but insists upon a change of decoration on the eve of Candlemas Day:--

"Down with the rosemary, and so Down with the baies and misletoe; Down with the holly, ivie, all Wherewith you drest the Christmas hall; That so the superstitious find Not one least branch there left behind;"

and he urges the maids to the careful performance of this charge by the following threat:--

"For look! how many leaves there be Neglected there, maids, trust to me, So many goblins you shall see."

The plant by which he orders these to be replaced for Candlemas Day is box, whose turn is to continue--

"Until the dancing Easter Day Or Easter's Eve appeare."

Then the box is to make way for "the crisped yew;" which is to be succeeded at Whitsuntide by birch and the flowers of the season; and these again are to yield to the--

"Green rushes, then, and sweetest bents, With cooler oken boughs;"

whose reign continues till the period again comes round of preparation for Christmas. We believe that it is still usual in many parts of England to suffer the Christmas greens to remain in the windows of our churches, and sometimes of our houses, until Candlemas Eve.

Of those plants, then, which are considered as containing meanings that make them appropriate decorations for the Christmas-tide, or which have for any reason been peculiarly devoted to that season, the laurel, or bay, may be dismissed in a few words. Since the days of the ancient Romans this tree has been at all times dedicated to all purposes of joyous commemoration, and its branches have been used as the emblems of peace and victory and joy. Of course its application is obvious to a festival which includes them all, which celebrates "peace on earth," "glad tidings of great joy," and a triumph achieved over the powers of evil and the original curse by the coming of the Saviour.

We may add that, besides forming a portion of the household decorations, it is usual in some places to fling branches and sprigs of laurel on the Christmas fire, and seek for omens amid the curling and crackling of its leaves:--

"When laurell spirts i' th' fire, and when the hearth Smiles to itselfe and guilds the roofe with mirth; When up the Thyrse is rais'd, and when the sound Of sacred orgies flyes around, around,"

says Herrick. At the two English universities the windows of the college chapels are still carefully decked with laurel at the season of Christmas.

The holly is a plant of peculiar veneration at this period of the year,--so much so as to have acquired to itself by a popular metonymy the name of the season itself, being vulgarly called "Christmas." It is no doubt recommended to the general estimation in which it is held by the picturesque forms of its dark, glossy leaves and the brilliant clusters of its rich red berries. There is in the Harleian Manuscripts a very striking carol of so remote a date as the reign of Henry VI., which is quoted by most of the writers on this subject, and gives a very poetical statement of the respective claims of this plant and of the ivy to popular regard. The inference from the second and fourth verses (taken in connection with the authorities which place it amongst the plants used for the Christmas ornaments) would seem to be, that while the former was employed in the decorations within doors, the latter was confined to the exteriors of buildings. Mr. Brand, however, considers those passages to allude to its being used as a vintner's sign and infers from others of the verses that it was also amongst the evergreens employed at funerals. It runs thus:--

"Nay, Ivy! nay, it shall not be, I wys; Let Holy hafe the maystry, as the manner ys.

"Holy stond in the halle, fayre to behold; Ivy stond without the dore: she ys ful sore a cold. Nay, Ivy! etc.

"Holy and hys mery men they dawnsyn and they syng. Ivy and hur maydenys they wepyn and they wryng. Nay, Ivy! etc.

"Ivy hath a lyve; she laghtyt with the cold: So mot they all hafe that wyth Ivy hold. Nay, Ivy! etc.

"Holy hat berys as rede as any rose, The foster the hunters kepe hem from the doos. Nay, Ivy! etc.

"Ivy hath berys as blake as any slo; Ther com the oule and ete hym as she goo. Nay, Ivy! etc.

"Holy hath byrdys a ful fayre flok, The Nyghtyngale, the Poppingy, the gayntyl Lavyrok. Nay, Ivy! etc.

"Good Ivy, what byrdys ast thou? Non but the howlet that kreye 'How, how!' Nay, Ivy! nay, hyt shal not, etc."

We had some thoughts of modernizing the orthography, and very slightly the diction, of this curious old ballad; but it reads best in its own quaint garb, and even those of our friends who are not in the habit of perusing ancient writings will find scarcely any difficulty in making it out.

The rosemary, besides its rich fragrance, and probably _because_ thereof, was supposed to possess many occult virtues, and was used for the sake of one or other of them on occasions both of rejoicing and of mourning. It was believed to clear the head, to strengthen the memory, and to make touching appeals to the heart. For these reasons it was borne both at weddings and at funerals. Herrick says:--

"Grow for two ends, it matters not at all, Be 't for my bridal or my burial."