It is frequently found that even strong-minded persons are not exempt1 from the prejudice against sitting down to dinner when there are only thirteen present. Many amusing anecdotes3 are recorded of the devices resorted to for avoiding the consequences supposed to be incurred4 by the neglect of this superstition5—the notion being that one of the thirteen, generally the youngest, will die within the next twelve months. To avoid, therefore, any such contingency6, many persons, should they be disappointed in one of their[101] guests, have the empty place filled by a child, and should one not always be forthcoming, no slight inconvenience is occasionally produced. Not very long ago a case was recorded in which a lady, not being able at the last moment to make up the number fourteen, had her favourite cat seated at the table, hoping thereby9 to break the fatal spell attaching to the unlucky number thirteen.
The origin popularly assigned to this widespread superstition is the fact that thirteen was the number at the Last Supper, Judas being the thirteenth. A correspondent of the Gentleman's Magazine, however, writing at the close of the last century, says that it is "founded on the calculations adhered to by the insurance offices, which presume that out of thirteen persons, taken indiscriminately, one will die within a year." But this is not the probable origin, that which connects it with the Last Supper being no doubt the correct one. Some, says Lord Lyttelton, in Notes and Queries10, have carried the superstition "to the extent of disliking the number thirteen at all times; but the commoner form limits it to Friday—not that there is any ground for fact in this, for the Last Supper was on the fifth, not the sixth day of the week. Sailors are held somewhat superstitious11, and I knew an eminent12 naval13 officer who actually would walk out of the room when the conjunction happened on a Friday, after the death of the wife and eldest14 daughter, both of which events were preceded by the said conjunction." Among other instances of this piece of superstition, we may quote the following,[102] related by Addison in the Spectator:—"I remember," he says, "I was one in a mixed assembly that was full of wine and mirth, when on a sudden an old woman unluckily observed that there were thirteen of us in company. This remark struck a panic terror into several who were present, insomuch that one or two of the ladies were going to leave the room; but a friend of mine, taking notice that one of our female companions was likely to become a mother, affirmed there were fourteen in the room, and that instead of portending17 that one in the company should die, it plainly foretold18 that one of them should be born. Had not my friend found this expedient19 to break the omen8, I question not but half the women in the company should have fallen sick that very night." Again, we may give another anecdote2 recorded by Rachel, the celebrated20 tragédienne. On her return from Egypt, in the spring of 1857, she installed herself in a villa21 in the neighbourhood of Montpellier. There she received a visit from the poet Ponsard and Arséne Houssaye, the latter of whom was making a tour as inspector22 of the Departmental Museums. "Do you recollect23 the dinner we had at the house of Victor Hugo, at the close of the repetition of L'Angelo?" she said to the former. "You remember there were thirteen of us. There was Hugo and his wife, you and your wife, Rebecca and I, Girardin and his wife, and some others. Well! where to-day are the thirteen? Victor Hugo and his wife are in Jersey24; your wife is dead; Madame de Girardin is dead; my poor Rebecca is dead; Gerard de Nerval, Oradie, Alfred de Musset[103] are dead. I—say no more. There remain but Girardin and you. Adieu! my friends. Never laugh at thirteen at a table!" Anecdotes, indeed, relating to this superstition are without number, and form many an amusing episode in the lives of noted25 characters. It may be mentioned here that the number thirteen is considered ominous26 in other ways. Fuller, by way of example, tells us how a covetous27 courtier complained to King Edward VI. that Christ College, Cambridge, was a superstitious foundation, consisting of a master and twelve fellows, in imitation of Christ and His twelve Apostles. He, therefore, advised the king to take away one or two fellowships, so as to dissolve that unlucky number. "Oh, no," replied the king, "I have a better way than that to mar15 their conceit29; I will add a thirteenth fellowship to them," which he accordingly did.
Another equally popular superstition is the ill-luck supposed to attach to salt-spilling: one notion being that to upset the salt-cellar while in the act of handing it to any one is a sign of an impending30 quarrel between the parties. It is also said to indicate sorrow or trouble to the person spilling it, and to counteract31 the evil consequences of this unlucky act one should fling some salt over the shoulder. Gay speaks of this popular fancy in the fable32 of the "Farmer's Wife and the Raven":—
"The salt was spilt, to me it fell, Then to contribute to my loss, My knife and fork were laid across."
Indeed constant allusions33 are found to this widespread[104] superstition both in our old and modern writers. Gayton, describing two friends, says:—
"I have two friends of either sex, which do Eat little salt, or none, yet are friends too, Of both which persons I can truly tell, They are of patience most invincible34 Whom out of temper no mischance at all Can put—no, if towards them the salt should fall."
This piece of folk-lore dates back up to the time of the Romans, and at the present day is not limited to our own country. It has been suggested that it may have originated from the circumstance that salt was formerly35 used in sacrifices, and that to spill it when once placed on the head of the victim was regarded as a bad omen. Bailey, however, assigns a very different reason, telling us that salt was considered by the ancients incorruptible, and on this account was made the symbol of friendship. If it, therefore, was spilt, the persons between whom it happened thought their friendship would not be of long duration.
Some people dislike even so much as to put salt on another person's plate, considering this act equivalent to wishing one's neighbour misfortune. Hence there is a well-known couplet:—
"Help me to salt, Help me to sorrow."
A correspondent of Notes and Queries relates how one day he offered to help an old Highland36 lady at dinner to some salt from the cellar, which stood much nearer to him than to her; when she gravely put[105] back his hand, and drew away her plate, saying at the same time, with a kind of shudder37, between her teeth, "Help me to salt, help me to sorrow." The ill-luck may be averted38 by a second help. Salt has also been considered a powerful safeguard against evil spirits; and in Scotland it was once customary in brewing39 to throw a handful of salt on the top of the mash40 to ward28 off witches. Again, as an interesting illustration of the change which has passed over our domestic manners, we may quote the phrase "to sit above the salt," that is, in a place of honour, whereby a marked and invidious distinction was formerly maintained among those at the same table. A large salt-cellar was usually placed about the middle of a long table, the places above which were assigned to the guests of distinction, those below to inferiors and poor relations. It argues little for the delicacy41 of our ancestors that they should have permitted such ill-natured distinctions at their board; often, as it has been said, placing their guests "below the salt" for no better purpose than that of mortifying42 them. Hence Ben Jonson, speaking of the characteristics of an insolent43 coxcomb44, says:—"His fashion is not to take knowledge of him that is beneath him in clothes. He never drinks below the salt."
Among the many other odd items of folk-lore associated with the table, we may mention in the next place those relating to the knife. Thus, to let a knife drop is a sign that a visitor is coming to the house; and to lay the knife and fork crosswise on one's plate is an omen that crosses and troubles will[106] soon occur. Equally unlucky, too, is it to give any kind of knife away, for, as Gay in his "Shepherd's Week" says:—
"But woe45 is me! such presents luckless prove, For knives, they tell me, always sever16 love."
Indeed, this superstition is not confined to a knife, but extends to any sharp or cutting instrument, such as a pair of scissors, a razor, &c. To avoid the danger of such a misfortune, some trifling46 recompense must be made in return. This superstition was confuted by a versifier of the last century—the Rev47. Samuel Bishop—who presented a knife to his wife on her fifteenth wedding-day, with a copy of some very clever verses of which the following are a specimen:—
"A knife, dear girl, cuts love, they say, Mere48 modish49 love perhaps it may; For any tool of any kind Can separate what was never joined; The knife that cuts our love in two Will have much tougher work to do; Must cut your softness, worth, and spirit, Down to the vulgar size of merit," &c.
Some consider it unlucky to find a knife, from a notion that it will bring ill-luck to them; while others again often place a knife near a sleeping child as a charm to preserve it from danger, a belief to which Herrick thus refers:—
"Let the superstitious wife Near the child's heart lay a knife; Point be up, and haft be down; While she gossips in the town. [107] This 'mongst other mystic charms Keeps the sleeping child from harms."
Even the loaf of bread, too, without which the most frugal50 board would be incomplete, has not escaped without its quota51 of folk-lore. Thus, many a housewife still marks the sign of the cross upon her loaf before placing it in the oven, just as the Durham butcher does to the shoulder of a sheep or lamb after taking off the skin—the notion probably being to protect it against the injurious influence of witchcraft52. In many parts of Scotland peasants were formerly in the habit of making a cross on their tools, considering that by so doing they would be rendered safe against the mischievous53 pranks54 of the fairy folks as they went on their midnight errands. Again, if a loaf accidentally parts in the hand while an unmarried lady is cutting it, this either prognosticates that she will not be married during the next twelve months, or, what is still worse, that there will be a dissension of some kind in the family. Some, too, have a superstitious objection to turning a loaf upside-down after cutting it. Herrick refers to the custom of carrying a crust of bread in the pocket for luck's sake—a practice which is not quite obsolete:—
"If ye fear to be affrighted When ye are, by chance, benighted55; In your pocket for a trust Carry nothing but a crust, For that holy piece of bread Charms the danger and the dread56."
While speaking of bread it may not be inappropriate[108] to refer to a few other articles of fare around which superstition has cast its mantle57. Thus, eggs have an extensive folk-lore both in this and other countries. Many persons, for instance, after eating an egg take special care to crush the shell; the omission58 of this ceremony, as they fancy, being attended with ill-luck. Sir Thomas Browne informs us that the real reason is to prevent witchcraft: "lest witches should draw or prick59 their names therein, and veneficiously mischief60 their person, they broke the shell." It is also considered a bad omen to bring eggs into the house after dark, and many persons avoid burning egg-shells lest the hens should cease to lay. According to a superstition current in the West of England, one should always make a hole through an egg-shell before throwing it away, as, unless this is done, there is a danger of witches using them to put to sea for the purpose of wrecking61 ships. Beaumont and Fletcher in their "Women Pleased" allude62 to this notion:—
"The devil should think of purchasing that egg-shell To victual out a witch for the Burmoothies."
Just as it is considered, too, unlucky to bring eggs into the house after dark, so the same prejudice exists with regard to taking them out. One day, we are told in the Stamford Mercury (Oct. 29, 1852), a person in want of some eggs called at a farmhouse63 and inquired of the good woman whether she had any eggs to sell, to which she replied that she had a few scores to dispose of. "Then I'll take them home[109] with me in the cart," was his answer, to which she somewhat indignantly replied, "That you will not; don't you know the sun has gone down? You are welcome to the eggs at a proper hour of the day, but I would not let them go out of the house after the sun is set on any consideration whatever." A Norfolk superstition warns persons against eating the marrow64 of pork lest they should go mad; and, in the North of England, we are told that should the meat for dinner shrink in the pot, it presages66 a downfall in life. Should it swell67, on the contrary, to a large size, it denotes that the head of the family will be prosperous in his undertakings68. These odd fancies vary in different localities, and in out-of-the-way districts where the railway has not yet penetrated69, they still retain their hold on the primitive70 and uncultivated minds of our agricultural peasantry. At the same time, however, occasional survivals of many of these old worn-out superstitions71 crop up in unexpected quarters, showing they are not completely dead. Thus, our children still practise their divination72 by means of the "wishing bone" of a fowl73, and are, moreover, ever on the alert to discover, what they consider, infallible omens74 from any article of food which nursery tradition has stamped as possessing such remarkable75 qualities. As we have already pointed7 out in another chapter, tea-leaves often afford to both old and young a constant source of amusement; and we may, now and then, find some elderly damsel, who still aspires76 to enter one day on the marriage state, taking care to put the[110] milk into her tea before the sugar lest she should lose her chance of securing a sweetheart. Mrs. Latham, too, tells us how matrimonial fortunes are often told by seers at home from the grounds or sediment77 remaining at the bottom of a tea-cup; and where to unenlightened eyes nothing is apparent but a little black dust floating in a slop, those who have the wit to do so may discern a hidden meaning. Again, among the host of small superstitions connected with our daily meals, one at the very outset relates to breakfast; there being a widespread belief that if a person sings before breakfast, he will cry before supper. This notion probably has some reference to another popular one, namely, that high spirits forebode evil, proving the forerunner78 of adversity. Many anecdotes illustrative of this theory have been recorded at various times. In the last act of Romeo and Juliet, Romeo is introduced as saying:—
"If I may trust the flattering truth of sleep, My dreams presage65 some joyful79 news at hand; My bosom's lord sits lightly on his throne; And all this day an unaccustomed spirit Lifts me above the ground with cheerful thoughts."
In the evidence given at the inquest upon the bodies of four persons killed by an explosion at a firework manufactory in Bermondsey, October 12th, 1849, one of the witnesses stated:—"On Friday they were all very merry, and Mrs. B. said she feared something would happen before they went to bed, because they were so happy."
If, in a social gathering80 of any kind, an unmarried[111] person is inadvertently placed between a man and his wife, it is an indication that the individual so seated will be married within the course of a year. Many consider it unlucky to shake hands across the table; and there is also an old superstition mentioned by Grose, that, in eating, to miss the mouth and let the food fall is a bad omen, betokening81 approaching sickness. Once more, if a person in rising from table overturns his chair, this is not a very fortunate occurrence, as it is said to show that he has been speaking untruths. Without further extending our list of the superstitious beliefs and practices that have clustered round the table—to which many of our readers will doubtless be able to make their own additions—we may briefly82 sum up this branch of the subject by saying:—
"'Tis a history Handed from ages down; a nurse's tale, Which children open-eyed and mouth'd devour83, And thus, as garrulous84 ignorance relates, We learn it and believe."
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1
exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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anecdote
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| n.轶事，趣闻，短故事 | |
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anecdotes
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| n.掌故，趣闻，轶事( anecdote的名词复数 ) | |
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incurred
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| [医]招致的，遭受的； incur的过去式 | |
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superstition
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| n.迷信，迷信行为 | |
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contingency
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| n.意外事件，可能性 | |
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pointed
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| adj.尖的，直截了当的 | |
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omen
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| n.征兆，预兆；vt.预示 | |
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thereby
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| adv.因此，从而 | |
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queries
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| n.问题( query的名词复数 )；疑问；询问；问号v.质疑，对…表示疑问( query的第三人称单数 )；询问 | |
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superstitious
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| adj.迷信的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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naval
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| adj.海军的，军舰的，船的 | |
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eldest
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| adj.最年长的，最年老的 | |
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mar
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| vt.破坏，毁坏，弄糟 | |
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sever
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| v.切开，割开；断绝，中断 | |
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portending
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| v.预示( portend的现在分词 )；预兆；给…以警告；预告 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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villa
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| n.别墅，城郊小屋 | |
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inspector
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| n.检查员，监察员，视察员 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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jersey
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| n.运动衫 | |
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noted
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| adj.著名的，知名的 | |
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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covetous
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| adj.贪婪的，贪心的 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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conceit
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| n.自负，自高自大 | |
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impending
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| a.imminent, about to come or happen | |
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counteract
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| vt.对…起反作用，对抗，抵消 | |
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fable
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| n.寓言；童话；神话 | |
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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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invincible
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| adj.不可征服的，难以制服的 | |
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formerly
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| adv.从前，以前 | |
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highland
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| n.(pl.)高地，山地 | |
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shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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brewing
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| n. 酿造, 一次酿造的量 动词brew的现在分词形式 | |
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mash
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| n.麦芽浆，糊状物，土豆泥；v.把…捣成糊状，挑逗，调情 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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mortifying
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| adj.抑制的，苦修的v.使受辱( mortify的现在分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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insolent
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| adj.傲慢的，无理的 | |
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coxcomb
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| n.花花公子 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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rev
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| v.发动机旋转，加快速度 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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modish
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| adj.流行的，时髦的 | |
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frugal
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| adj.节俭的，节约的，少量的，微量的 | |
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51
quota
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| n.（生产、进出口等的）配额，（移民的）限额 | |
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52
witchcraft
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| n.魔法，巫术 | |
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mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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pranks
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| n.玩笑，恶作剧( prank的名词复数 ) | |
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benighted
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| adj.蒙昧的 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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prick
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| v.刺伤，刺痛，刺孔；n.刺伤，刺痛 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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wrecking
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| 破坏 | |
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allude
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| v.提及，暗指 | |
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farmhouse
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| n.农场住宅（尤指主要住房） | |
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marrow
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| n.骨髓；精华；活力 | |
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presage
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| n.预感，不祥感；v.预示 | |
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presages
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| v.预示，预兆( presage的第三人称单数 ) | |
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swell
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| vi.膨胀，肿胀；增长，增强 | |
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undertakings
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| 企业( undertaking的名词复数 )； 保证； 殡仪业； 任务 | |
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69
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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71
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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72
divination
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| n.占卜，预测 | |
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73
fowl
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| n.家禽，鸡，禽肉 | |
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74
omens
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| n.前兆，预兆( omen的名词复数 ) | |
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75
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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76
aspires
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| v.渴望，追求( aspire的第三人称单数 ) | |
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sediment
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| n.沉淀，沉渣，沉积(物) | |
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78
forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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79
joyful
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| adj.欢乐的，令人欢欣的 | |
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80
gathering
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| n.集会，聚会，聚集 | |
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81
betokening
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| v.预示，表示( betoken的现在分词 ) | |
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82
briefly
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| adv.简单地，简短地 | |
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83
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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84
garrulous
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| adj.唠叨的，多话的 | |
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