This is the only ancient religious festival that has become a popular one since the Reformation, through the addition of a modern circumstance. Clubs, or Friendly Societies, have substituted for the old church ceremonies, a strong motive1 to assemble in the early days of this week as their anniversary; and the time of the year being so delightful2, this holiday has, in fact, become more than any other, what May-day was to the people. Both men and women have their Friendly Societies, in which every member pays a certain weekly or monthly sum, and on occasions of sickness or misfortune, claims a weekly stipend3, or a sum of money to bury their dead. These Societies were very prudential things, especially before the institution of Savings’ Banks, which are still better; and in the vicinity of towns have become most important resources for the working class, and especially servants.[445] In the country, Friendly Societies still do, and will probably long remain, because Savings’ Banks are not easily introduced there. In a Savings’ Bank, whatever a person deposits he receives with interest. It is safe, and may be demanded any time. On the other hand, a man may contribute for years to a club, and not want a penny for himself on account of sickness, and at his death, with the exception of a fixed4 sum to bury him, and one for his widow, all his fund goes from his family; or, what is worse, he may pay for many years, and just when he wants help, he finds the box empty, through the great run upon it by the sickness or accidental disabling of his fellows; or the steward5 has proved dishonest and has decamped; or he has failed. Many such cases have occurred, especially during the violent changes of the last twenty years. In some particular cases the capital of a dozen Friendly Societies has, by some strange infatuation or artifice6, been lodged7 in the hands of the same man, who has proved bankrupt and ruined them all. These are the drawbacks on Friendly Societies; and yet with these, they were better than nothing for the poor, and some of them have, in many cases, been remedied by the members sharing their fund amongst them once every seven years. They were, and are often, the poor man’s sole resource and refuge against the horror of falling on the parish, and have helped him through his time of affliction without burthening his mind with a sense of shame and dependence8.
Well then may they come together on one certain day or days throughout the country, to hold a feast of fellowship and mutual9 congratulation in a common hope. Their wealthier neighbours have encouraged them in this bond of union and mutual help, and have become honorary members of their clubs. It is a friendly and christian10 act. Accordingly, on Whit-Monday, the sunshiny morning has broke over the villages of England with its most holiday smile. All work has ceased. There has been, at first, a Sabbath stillness, a repose11, a display of holiday costume. Groups of men have met here and there in the streets in quiet talk; the children have begun to play, and make their shrill12 voices heard through the hamlets. There have been stalls of sweetmeats and toys set out in the little market-place on the green, by the shady walk, or under the well-known tree. Suddenly the bells have[446] struck up a joyous13 peal14, and a spirit of delight is diffused15 all over the rustic16 place, ay, all over every rustic place in merry England. Forth17 comes streaming the village procession of hardy18 men or comely19 women, all arrayed in their best, gay with ribbons and scarfs, a band of music sounding before them; their broad banner of peace and union flapping over their heads, and their wands shouldered like the spears of an ancient army, or used as walking-staves. Forth they stream from their club-room at the village alehouse.
’T is merry Whitsuntide, and merrily
Holiday goes in hamlet and green field;
Nature and men seem joined, for once, to try
The strength of Care, and force the carle to yield:
Summer abroad holds flow’ry revelry:
The season’s self seems made for rural pleasure,
And rural joy flows with o’erflowing measure.
Go where you will through England’s happy valleys,
And ever and anon, with joyous sallies,
Shouting, and music, and the busy drum
In dusty sports, or ’mid the song and hum
May’s jolly dance is past, and hanging high,
And now abroad gay posied banners fly,
Followed by peaceful troops, and boys that run
To see their sires go marching solemnly,
Shouldering their wands; and youths with ribbons won
From fond fair hands, that yielded them with pride,
And proudly worn this merry Whitsuntide.
Wives, mothers, and arch sigh-awakening lasses,
Filling each gazing wight with wounds and flames,
With flower-tipped wand, and bloom that flower outshames;
And, in the van of these sweet, happy faces
Marches the priest, whose sermon says, “be merry,”
W. H.
Forth stream these happy bands from their club-room, making the procession of the town before they go to church, and then[447] again after church and before going to dinner, for then begins the serious business of feasting, too important to admit of any fresh holiday parade for the rest of the day. Nothing can be more joyously31 picturesque32 than this rural holiday. The time of the year—the latter end of May, or early part of June, is itself jubilant. The new leaves are just out in all their tender freshness: the flowers are engoldening the fields, and making odorous the garden: there are sunshine and brightness to gladden this festival of the lowly. In my mind are associated with this time, from the earliest childhood, sunshine, flowers, the sound of bells, and village bands of music. I see the clubs, as they are called, coming down the village; a procession of its rustic population all in their best attire33. In front of them comes bearing the great banner, emblazoned with some fitting scene and motto, old Harry34 Lomax the blacksmith, deputed to that office for the brawny35 strength of his arms, and yet, if the wind be stirring, evidently staggering under its weight, and finding enough to do to hold it aloft. There it floats its length of blue and yellow, and on its top nods the huge posy of peonies, laburnum flowers, and lilachs, which our own garden has duly furnished. Then comes sounding the band of drums, bassoons, hautboys, flutes36, and clarionets: then the honorary members—the freeholders of the place—the sage apothecary, and the priest whose sermon says “be merry”—literally, for years, his text being on this the words of Solomon—“Let us eat and drink, for to-morrow we die.”—and then the simple sons of the hamlet, walking as stately and as gravely as they can for the nods and smiles of all their neighbours who do not join in the procession, but are all at door and window to see them go by. There they go, passing down the shady lane with all the village children at their heels, to the next hamlet half a mile off, which furnishes members to the club, and must therefore witness their glory. Now the banner and the gilded37 tops of their wands are seen glancing between the hedge-row trees; their music comes merrily up the hill; and as it dies away at the next turn, the drumming of distant villages becomes audible in half a dozen different quarters. Then come, one after another, the clubs of the neighbouring hamlets, as the old ballad38 of the Earl of Murray very expressively39 says, “sounding through the town;” giving occasion to a world of[448] criticism and comparison to the village gossips, no doubt always terminating in favour of their own folk.
But the most beautiful sight is that of the women’s clubs, which in some places walk on the same day with those of the men, but more commonly on Tuesday. Here the contrast between the band and banner-bearer, and the female array that follows them, gives great effect. In some places they are graced with the presence of some of the ladies of the neighbourhood who are honorary members, and their cultivated countenances40, and style of bearing, again contrast with the simple elegance41 or showy finery of the rustic train which succeeds, consisting of the sedate42 matrons and blooming damsels of the village. Their light dresses, their gay ribbons and bonnets43, their happy, and often very handsome faces, cannot be seen without feeling with Wordsworth, that
Their beauty makes you glad.
In all the pageants44 and processions that were ever seen, there is nothing more beautiful than those light wands with which they walk, each crowned with a nosegay of fresh flowers. These posied wands were worthy45 of the most chastely46 graceful47 times of Greece; and amongst the youthful forms are often such as Stothard would have gloried in seizing upon to figure in his charming procession pieces. Indeed a Whitsuntide procession in his hands would have formed altogether a picture equal to his Canterbury Pilgrimage, and the Procession of the Flitch of Bacon. It has never had justice done it, and Stothard is gone; but we have artists remaining from whose pencil it may, and I trust will, receive honour due. Why not Leslie add it to his Sir Roger Coverley going to church, or Sir Roger and the Gipsies? I can see the painting already in my mind’s eye. The village church is in one extremity48; the banner of the men’s club is stooping at the porch as the train is about to enter, and the women’s club is advancing up the street in the foreground: the band composed of figures full of strong character; the female figures full of simple elegance and arch beauty,—their posied wands depicted49 with the force of reality; the village street in perspective; the village alehouse with depending sign; booths and stalls, and all round merry faces and holiday forms.
[449]
These love-feasts of the Friendly Societies seem very appropriately celebrated50 at this festival, which was originally derived51 from the Agapai, or love-feasts of the early Christians52. It is, indeed, a great improvement on the Whitsun-Ales, which succeeded the Agapai in the Roman church. It is, as I have before observed, the happiest and almost sole adaptation of a modern institution to an ancient custom by the Church of England; a policy, on the contrary, so closely studied and extensively practised by the Catholic church. The Whitsun-Ales were so called from the churchwardens buying, and laying in from presents also, a large quantity of malt, which they brewed53 into beer, and sold out in the church or elsewhere. The profits, as well as those from Sunday games—there being no poor-rates—were given to the poor, for whom this was one mode of provision, according to the Christian rule, that all festivities should be rendered innocent by alms. “In every parish,” says Aubrey, “was a church-house, to which belonged spits, crocks, and other utensils54 for dressing55 provisions. Here the housekeepers56 met. The young people were there too; and had dancing, bowling, shooting at butts57, etc., the ancients sitting gravely by, and looking on.”
King James, to check the progress of nonconformity, and keep people to church, published his “Book of Sports,” and commanded attendance on Whitsun-ales, church-ales, etc.; but he soon found that forced sport is no sport at all. These Friendly Societies, however, by adopting this day, have revived the Agapai in a more popular shape, and long may they continue, refined indeed, and made more temperate58 by better information, and a better morality. These being held at public-houses, and their monthly nights, on which they pay their contributions, being held there too, has made many persons object to them; and the utilitarian59 spirit, especially during periods of general distress60, has induced many of them to give up their bands, banners, and ribbons, and to throw the money thus saved into the general stock: but if we are to retain any rustic festival at all, we cannot, I think, have a more picturesque one, or at a pleasanter time. Let all means be used to preserve a day of relaxation61 and good-fellowship from gross intemperance62, but let not the external grace and rustic pageantry be shorn away. As I have met these Whitsuntide processions[450] in the retired63 villages of Staffordshire, or as I saw them in the summer of 1835 at Warsop in Nottinghamshire, I would wish to see them as many years hence as I may live. In the latter village, Miss Hamilton, a lady of poetical64 taste, and author of several poetical works, had painted the banner for this rural fête with her own hands, and the flowers with which the wands were crowned were selected and disposed in a spirit of true poetry. Long, I say, may this bright day of rejoicing come to the hamlet; and the musing65 poet stop in the glades66 of the near woodlands, and exclaim with Kirk White:
Anon they thunder loud,
Full on the musing ear.
An ancient holiday.
On the smooth-shaven green
Mortals! be gladsome while ye have the power,
That warns ye to your graves.
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1
motive
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| n.动机，目的；adv.发动的，运动的 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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3
stipend
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| n.薪贴；奖学金；养老金 | |
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4
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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5
steward
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| n.乘务员，服务员；看管人；膳食管理员 | |
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artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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7
lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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8
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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9
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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10
Christian
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| adj.基督教徒的；n.基督教徒 | |
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11
repose
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| v.(使)休息；n.安息 | |
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12
shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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13
joyous
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| adj.充满快乐的；令人高兴的 | |
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14
peal
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| n.钟声；v.鸣响 | |
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15
diffused
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| 散布的，普及的，扩散的 | |
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16
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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17
forth
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| adv.向前；向外，往外 | |
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18
hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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19
comely
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| adj.漂亮的，合宜的 | |
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20
pealed
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| v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的过去式和过去分词 ) | |
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21
bask
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| vt.取暖，晒太阳，沐浴于 | |
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22
rustics
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| n.有农村或村民特色的( rustic的名词复数 )；粗野的；不雅的；用粗糙的木材或树枝制作的 | |
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23
bowling
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| n.保龄球运动 | |
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24
bower
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| n.凉亭，树荫下凉快之处；闺房；v.荫蔽 | |
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25
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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26
dames
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| n.（在英国）夫人（一种封号），夫人（爵士妻子的称号）( dame的名词复数 )；女人 | |
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27
demurely
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| adv.装成端庄地，认真地 | |
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28
squire
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| n.护卫, 侍从, 乡绅 | |
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29
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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30
apothecary
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| n.药剂师 | |
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31
joyously
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| ad.快乐地, 高兴地 | |
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32
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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33
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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34
harry
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| vt.掠夺，蹂躏，使苦恼 | |
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35
brawny
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| adj.强壮的 | |
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36
flutes
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| 长笛( flute的名词复数 )； 细长香槟杯（形似长笛） | |
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37
gilded
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| a.镀金的，富有的 | |
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38
ballad
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| n.歌谣，民谣，流行爱情歌曲 | |
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39
expressively
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| ad.表示(某事物)地；表达地 | |
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40
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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41
elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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42
sedate
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| adj.沉着的，镇静的，安静的 | |
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43
bonnets
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| n.童帽( bonnet的名词复数 )；（烟囱等的）覆盖物；（苏格兰男子的）无边呢帽；（女子戴的）任何一种帽子 | |
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44
pageants
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| n.盛装的游行( pageant的名词复数 )；穿古代服装的游行；再现历史场景的娱乐活动；盛会 | |
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45
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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46
chastely
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| adv.贞洁地，清高地，纯正地 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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48
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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50
celebrated
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| adj.有名的，声誉卓著的 | |
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51
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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52
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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53
brewed
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| 调制( brew的过去式和过去分词 )； 酝酿； 沏（茶）； 煮（咖啡） | |
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54
utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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56
housekeepers
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| n.（女）管家( housekeeper的名词复数 ) | |
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57
butts
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| 笑柄( butt的名词复数 )； （武器或工具的）粗大的一端； 屁股； 烟蒂 | |
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58
temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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59
utilitarian
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| adj.实用的，功利的 | |
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60
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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61
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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62
intemperance
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| n.放纵 | |
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63
retired
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| adj.隐退的，退休的，退役的 | |
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64
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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65
musing
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| n. 沉思，冥想 adj. 沉思的, 冥想的 动词muse的现在分词形式 | |
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66
glades
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| n.林中空地( glade的名词复数 ) | |
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67
jocund
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| adj.快乐的，高兴的 | |
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68
veering
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| n.改变的；犹豫的；顺时针方向转向；特指使船尾转向上风来改变航向v.（尤指交通工具）改变方向或路线( veer的现在分词 )；（指谈话内容、人的行为或观点）突然改变；（指风） （在北半球按顺时针方向、在南半球按逆时针方向）逐渐转向；风向顺时针转 | |
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69
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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70
cadence
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| n.（说话声调的）抑扬顿挫 | |
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71
bespeak
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| v.预定；预先请求 | |
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72
jubilee
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| n.周年纪念；欢乐 | |
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73
revels
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| n.作乐( revel的名词复数 )；狂欢；着迷；陶醉v.作乐( revel的第三人称单数 )；狂欢；着迷；陶醉 | |
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gaily
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| adv.欢乐地，高兴地 | |
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75
resounds
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| v.（指声音等）回荡于某处( resound的第三人称单数 )；产生回响；（指某处）回荡着声音 | |
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76
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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toll
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| n.过路(桥)费；损失，伤亡人数；v.敲(钟) | |
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