David Crane, 1959 Newspaper Comic Strip, On Judaism - Why Do Jews Cover Their Heads in the Synagogue? David Crane comic by Winslow Mortimer, Oct. 18, 1959. Learning about the faiths of others. Focuses on Judaism, the respect shown God by covering the head in His presence. Other Jewish symbols are illustrated.
Showing posts with label customs. Show all posts
Showing posts with label customs. Show all posts
Monday, March 24, 2008
Why Do Jews Cover Their Heads in the Synagogue?
David Crane, 1959 Newspaper Comic Strip, On Judaism - Why Do Jews Cover Their Heads in the Synagogue? David Crane comic by Winslow Mortimer, Oct. 18, 1959. Learning about the faiths of others. Focuses on Judaism, the respect shown God by covering the head in His presence. Other Jewish symbols are illustrated.
Friday, December 21, 2007
On Early Christmas Days
(Article published in 1911)
Quaint and Interesting Customs That Prevailed When the Church and Festival Were Young
In the early days of the church, it is said that the bishops used to sing carols on Christmas day among their clergy, and around the sixteenth century the well-known practice observed by children of going around the neighborhood singing Christmas carols beneath the windows of the houses was commonly observed, usually taking place on Christmas morning. One of the oldest and most beautiful of the Christmas carols that has come down to the present day opens with these words:
"God rest you, merry gentlemen,
Let nothing you dismay.
For Jesus Christ, our Savior,
Was born upon this day.
To save us all from Satan's power,
When we were gone astray.
O, tidings of comfort and joy!
For Jesus Christ, our Savior,
Was born on Christmas Day."
It is sometimes more appropriate to sing the Christmas carols on Christmas eve than on Christmas day, although they are sung at both times; but in England the choir of the village church used to go around to the principal houses in the parish and sing some of these simple hymns on Christmas eve regularly.
Frequently the singers were accompanied on some instrument and often the picture presented was a pretty one. The figures of the group of singers, only visible in the darkness, by the lanterns they carried, and the sweet melody sung and played, made the observance a striking and beautiful one.
Sometimes in England, the carols were also sung in the churches in place of the usual psalms and hymns; although it was more customary for the clerk at the close of the service in a loud voice to wish all the congregation merry Christmas and a happy New Year.
Quaint and Interesting Customs That Prevailed When the Church and Festival Were Young
In the early days of the church, it is said that the bishops used to sing carols on Christmas day among their clergy, and around the sixteenth century the well-known practice observed by children of going around the neighborhood singing Christmas carols beneath the windows of the houses was commonly observed, usually taking place on Christmas morning. One of the oldest and most beautiful of the Christmas carols that has come down to the present day opens with these words:
"God rest you, merry gentlemen,
Let nothing you dismay.
For Jesus Christ, our Savior,
Was born upon this day.
To save us all from Satan's power,
When we were gone astray.
O, tidings of comfort and joy!
For Jesus Christ, our Savior,
Was born on Christmas Day."
It is sometimes more appropriate to sing the Christmas carols on Christmas eve than on Christmas day, although they are sung at both times; but in England the choir of the village church used to go around to the principal houses in the parish and sing some of these simple hymns on Christmas eve regularly.
Frequently the singers were accompanied on some instrument and often the picture presented was a pretty one. The figures of the group of singers, only visible in the darkness, by the lanterns they carried, and the sweet melody sung and played, made the observance a striking and beautiful one.
Sometimes in England, the carols were also sung in the churches in place of the usual psalms and hymns; although it was more customary for the clerk at the close of the service in a loud voice to wish all the congregation merry Christmas and a happy New Year.
Friday, July 27, 2007
Odd Marriage Belief
1917
An unmarried man or woman of marriageable age is something that is rarely seen in the Fiji islands. The reason of this is not far to seek. The natives believe that if a person dies while in an unmarried state his or her soul is doomed to wander about through endless ages of eternity in an intermediate region between heaven and hades. At the end of each moon they are allowed to look into heaven, but are never permitted to enter.
Ancient Pillory
The prophet Jeremiah was confined in the pillory (Jeremiah 29:26), which appears to have been a common mode of punishment in his time. Ancient Hebrew prisons contained a special chamber for the pillory. This was termed "the house of the pillory" (2 Chronicles 16:10).
An unmarried man or woman of marriageable age is something that is rarely seen in the Fiji islands. The reason of this is not far to seek. The natives believe that if a person dies while in an unmarried state his or her soul is doomed to wander about through endless ages of eternity in an intermediate region between heaven and hades. At the end of each moon they are allowed to look into heaven, but are never permitted to enter.
Ancient Pillory
The prophet Jeremiah was confined in the pillory (Jeremiah 29:26), which appears to have been a common mode of punishment in his time. Ancient Hebrew prisons contained a special chamber for the pillory. This was termed "the house of the pillory" (2 Chronicles 16:10).
Thursday, July 5, 2007
Show Appreciation by Hymns
1905
In South Wales, when the people are pleased with the work of an actor, they have a custom of showing their appreciation by singing hymns at the close of the performance. Henry Irving was playing at Swansea when he was surprised to see the audience burst into "Lead, Kindly Light," when he appeared before the curtain in response to a call. At the close of the engagement the great actor was deeply touched by the singing of "God Be With You Till We Meet Again," rendered in most reverent manner.
1910
"Learn of Me"
"Learn of me," says the Saviour, "for I am meek and lowly in heart." Christ is lowly, not the weakness of failure, but the modest humility of strength, honor and success. Learning from Jesus, doubt and fear, with all their haunting terrors, flee away, and we walk in the bright sunlight of his truth. Learning of Jesus, faith, hope and love make our lives a joy to ourselves and a blessing to others."
Ruling
No man doth safely rule but he that is glad to be ruled. No man doth safely rule but he that hath learned gladly to obey. — Thomas รก Kempis.
In South Wales, when the people are pleased with the work of an actor, they have a custom of showing their appreciation by singing hymns at the close of the performance. Henry Irving was playing at Swansea when he was surprised to see the audience burst into "Lead, Kindly Light," when he appeared before the curtain in response to a call. At the close of the engagement the great actor was deeply touched by the singing of "God Be With You Till We Meet Again," rendered in most reverent manner.
1910
"Learn of Me"
"Learn of me," says the Saviour, "for I am meek and lowly in heart." Christ is lowly, not the weakness of failure, but the modest humility of strength, honor and success. Learning from Jesus, doubt and fear, with all their haunting terrors, flee away, and we walk in the bright sunlight of his truth. Learning of Jesus, faith, hope and love make our lives a joy to ourselves and a blessing to others."
Ruling
No man doth safely rule but he that is glad to be ruled. No man doth safely rule but he that hath learned gladly to obey. — Thomas รก Kempis.
Monday, May 28, 2007
That Awful Day Will Surely Come
1907
The Congregation Smiled
Two country clergymen had agreed to exchange pulpits on a certain date. One of them made the following solemn announcement to his congregation on the Sabbath previous to the event:
"My dear brethren and sisters, I have the pleasure of stating that on next Sunday morning the Rev. Zachariah B. Day will preach for you. Let us now sing two verses of hymn No. 489, 'That Awful Day Will Surely Come.'"
And it took him some time to discover why the congregation smiled.
A Queer Custom
Curious Basket Ceremony of Siamese Ancestral Worship
If the "basket supper" of worthy tradition is a feature of New England church sociability, the orient has a fashion of its own connected with baskets, and religious ceremony. Mary Cost, in her book on Siam, tells of a custom which forms a mysterious part of Siamese ancestral worship.
The ceremony is called krachat, which means basket. When the time for observing it is at hand, the king commands the princess to make large baskets and to buy articles with which to fill them. Around the palace booths are built, covered with red and white cloth, and here the baskets are displayed. The king himself goes out to inspect them.
The baskets are filled with all sorts of things, from rice, sweetmeats, sugar, cakes and onions to articles of a more lasting nature. The baskets are woven in all sorts of curious shapes. One may be in the form of a cart hauled by two buffaloes covered with tobacco instead of hair and with many useful things in the cart. Tree baskets have all sorts of articles hanging to the branches, such as saws, knives, handkerchiefs, and so forth. Bushel baskets are pierced with doors, in and out of which run automatic dolls covered with coins. Some of the baskets are immense, being sixteen feet long.
The show lasts a week, at the end of which the priests draw lots for the spoil.
The Congregation Smiled
Two country clergymen had agreed to exchange pulpits on a certain date. One of them made the following solemn announcement to his congregation on the Sabbath previous to the event:
"My dear brethren and sisters, I have the pleasure of stating that on next Sunday morning the Rev. Zachariah B. Day will preach for you. Let us now sing two verses of hymn No. 489, 'That Awful Day Will Surely Come.'"
And it took him some time to discover why the congregation smiled.
A Queer Custom
Curious Basket Ceremony of Siamese Ancestral Worship
If the "basket supper" of worthy tradition is a feature of New England church sociability, the orient has a fashion of its own connected with baskets, and religious ceremony. Mary Cost, in her book on Siam, tells of a custom which forms a mysterious part of Siamese ancestral worship.
The ceremony is called krachat, which means basket. When the time for observing it is at hand, the king commands the princess to make large baskets and to buy articles with which to fill them. Around the palace booths are built, covered with red and white cloth, and here the baskets are displayed. The king himself goes out to inspect them.
The baskets are filled with all sorts of things, from rice, sweetmeats, sugar, cakes and onions to articles of a more lasting nature. The baskets are woven in all sorts of curious shapes. One may be in the form of a cart hauled by two buffaloes covered with tobacco instead of hair and with many useful things in the cart. Tree baskets have all sorts of articles hanging to the branches, such as saws, knives, handkerchiefs, and so forth. Bushel baskets are pierced with doors, in and out of which run automatic dolls covered with coins. Some of the baskets are immense, being sixteen feet long.
The show lasts a week, at the end of which the priests draw lots for the spoil.
Tuesday, May 15, 2007
Women Before the Pope
1909
Most people know that it is etiquette at the papal court for women, whatever their rank, to appear in black, but few know that an exception to this rule is made for the pope's sisters and niece, all of whom are privileged to wear white at the audiences and church ceremonies, but the old ladies do not avail themselves of the relaxation of an ordinary rigid regulation, though the niece makes a point of wearing white when attending papal functions, her mantilla as well as her dress being as white as snow.
Another little known point of papal etiquette is that women who come to the public or private audiences must keep the right hand uncovered; indeed. it is even more correct for both hands to be ungloved. — Lady's Pictorial.
Motor Boats on Dead Sea
The Dead Sea is a government monopoly, and at present is leased out to a small native company. They have a wooden boat built for a sailing vessel, but about six months ago had a motor put in it. If this company succeeds they might try a couple more motor boats.
The Dead Sea is one third solid matter, the greater part of which is salt, and the question to answer is: Can the hulls stand the action of this salt water? People in this country are not wealthy enough to afford a motor boat for pleasure only, and as no one would be allowed to use one on the Dead Sea, Jaffa is the only possible market for boats in the district.
The Jordan valley, the river and the Dead Sea are the personal property of the sultan. A permit must be first obtained from the sultan before boats of any kind can be launched thereon. Such permits have heretofore been very difficult to procure for motor boats.
Most people know that it is etiquette at the papal court for women, whatever their rank, to appear in black, but few know that an exception to this rule is made for the pope's sisters and niece, all of whom are privileged to wear white at the audiences and church ceremonies, but the old ladies do not avail themselves of the relaxation of an ordinary rigid regulation, though the niece makes a point of wearing white when attending papal functions, her mantilla as well as her dress being as white as snow.
Another little known point of papal etiquette is that women who come to the public or private audiences must keep the right hand uncovered; indeed. it is even more correct for both hands to be ungloved. — Lady's Pictorial.
Motor Boats on Dead Sea
The Dead Sea is a government monopoly, and at present is leased out to a small native company. They have a wooden boat built for a sailing vessel, but about six months ago had a motor put in it. If this company succeeds they might try a couple more motor boats.
The Dead Sea is one third solid matter, the greater part of which is salt, and the question to answer is: Can the hulls stand the action of this salt water? People in this country are not wealthy enough to afford a motor boat for pleasure only, and as no one would be allowed to use one on the Dead Sea, Jaffa is the only possible market for boats in the district.
The Jordan valley, the river and the Dead Sea are the personal property of the sultan. A permit must be first obtained from the sultan before boats of any kind can be launched thereon. Such permits have heretofore been very difficult to procure for motor boats.
Monday, May 7, 2007
Garden of Gethsemane
1917
The site of the garden of Gethsemane, on the western slope of Olivet has been recently enclosed — there is about a third of an acre — and is maintained by the Franciscans. Eight olive trees of very great age are among the interesting features of the garden, and it is thought, with some probability, that they may have sprung from the roots of those which were there in the time of our Lord.
Three special sites are shown to travelers — the one known as the Chapel of the Agony, in a cave, and revered by the early pilgrims, the place where the three disciples slept and the spot where Judas gave the kiss of betrayal. The last two are not mentioned by the early chroniclers and have possibly been added at a much later date. In an age when few could read and write and when there were no convenient guidebooks sites and objects were pointed out quite innocently as memorials of the details in the story which pilgrims were following. It must be remembered that vast numbers of pilgrims today — especially Russians — cannot read and expect to see marked the exact spots of the gospel incidents. When a simple minded peasant has traveled hundreds of miles to see the holy places and is shown the scene of the denial of St. Peter he will undoubtedly expect to be told where the cock crew.
Old Easter Customs
The English people formerly had two very large cakes divided among the congregation at the church on Easter. In 1645 parliament forbade this by law, providing that the money spent for cakes should in future be used to buy bread for the poor.
"At Easter let your clothes be new
Or else be sure you will it rue."
The boys in the north of England will tell you that if you do not put on something new on Easter day some misfortune will befall you.
Underneath most Easter customs and carols lies the symbol of Christ's resurrection.
The site of the garden of Gethsemane, on the western slope of Olivet has been recently enclosed — there is about a third of an acre — and is maintained by the Franciscans. Eight olive trees of very great age are among the interesting features of the garden, and it is thought, with some probability, that they may have sprung from the roots of those which were there in the time of our Lord.
Three special sites are shown to travelers — the one known as the Chapel of the Agony, in a cave, and revered by the early pilgrims, the place where the three disciples slept and the spot where Judas gave the kiss of betrayal. The last two are not mentioned by the early chroniclers and have possibly been added at a much later date. In an age when few could read and write and when there were no convenient guidebooks sites and objects were pointed out quite innocently as memorials of the details in the story which pilgrims were following. It must be remembered that vast numbers of pilgrims today — especially Russians — cannot read and expect to see marked the exact spots of the gospel incidents. When a simple minded peasant has traveled hundreds of miles to see the holy places and is shown the scene of the denial of St. Peter he will undoubtedly expect to be told where the cock crew.
Old Easter Customs
The English people formerly had two very large cakes divided among the congregation at the church on Easter. In 1645 parliament forbade this by law, providing that the money spent for cakes should in future be used to buy bread for the poor.
"At Easter let your clothes be new
Or else be sure you will it rue."
The boys in the north of England will tell you that if you do not put on something new on Easter day some misfortune will befall you.
Underneath most Easter customs and carols lies the symbol of Christ's resurrection.
The Custom of "Lifting"
1917
Strange English Development of the Story of the Resurrection
It is strange that absurdities should have arisen from what is to Christians the solemn idea of the resurrection or "lifting" of Christ. In one of the English countries a grave divine stepped into a wayside inn one day of Easter week.
No sooner was he seated than two strapping women rushed in and, making what children call a "chair" with their arms, invited him to be "lifted" and carried in state through the streets. With a small sum of money he bought them off and made amends for his evident dismay at what they had considered an honor. On Easter Monday and Shrove Tuesday the people were in the habit of going about "lifting" or "heaving" each other, each three times.
Origin of the Easter Egg
How an Ancient Legend Tells the Story of Its Birth
There fell from heaven one day, long, long ago, an egg of immense size. It rested on the Euphrates, where doves descended and hatched it, when out from it arose in splendid beauty Easter, or Venus, and that explains why eggs are a favorite food during the festival of this lovely deity. When the early Christians made their way north, conquering for Christ, they preserved this feast, but changed its application. "We will maintain your celebration," they said, "but it shall henceforth mean the resurrection of Christ." And that explains why it is that this joyous Christian festival bears an old heathen name. Similarly with the egg. It was retained as a symbol of the day and is thus used to the present time in many lands.
Eggs at Easter
The use of eggs at this season is undoubtedly symbolical of the revivification of nature, the rebirth of life in spring. From the Christian point of view this feast of eggs has usually been considered emblematic of the resurrection and of a future life. But the custom is not confined solely to Christians, as Jews use eggs in the feast of the Passover, and we are told that the Persians, when they keep the festival of the solar new year in March, present colored eggs to one another
Strange English Development of the Story of the Resurrection
It is strange that absurdities should have arisen from what is to Christians the solemn idea of the resurrection or "lifting" of Christ. In one of the English countries a grave divine stepped into a wayside inn one day of Easter week.
No sooner was he seated than two strapping women rushed in and, making what children call a "chair" with their arms, invited him to be "lifted" and carried in state through the streets. With a small sum of money he bought them off and made amends for his evident dismay at what they had considered an honor. On Easter Monday and Shrove Tuesday the people were in the habit of going about "lifting" or "heaving" each other, each three times.
Origin of the Easter Egg
How an Ancient Legend Tells the Story of Its Birth
There fell from heaven one day, long, long ago, an egg of immense size. It rested on the Euphrates, where doves descended and hatched it, when out from it arose in splendid beauty Easter, or Venus, and that explains why eggs are a favorite food during the festival of this lovely deity. When the early Christians made their way north, conquering for Christ, they preserved this feast, but changed its application. "We will maintain your celebration," they said, "but it shall henceforth mean the resurrection of Christ." And that explains why it is that this joyous Christian festival bears an old heathen name. Similarly with the egg. It was retained as a symbol of the day and is thus used to the present time in many lands.
Eggs at Easter
The use of eggs at this season is undoubtedly symbolical of the revivification of nature, the rebirth of life in spring. From the Christian point of view this feast of eggs has usually been considered emblematic of the resurrection and of a future life. But the custom is not confined solely to Christians, as Jews use eggs in the feast of the Passover, and we are told that the Persians, when they keep the festival of the solar new year in March, present colored eggs to one another
Monday, April 30, 2007
The Real Sheikhs — They Trace Their Descent From Heaven
1926
CATTLE MEN REAL SHEIKS
MEMBERS OF YAZIDIES TRIBE CLAIM THEY CAN TRACE THEIR DESCENT FROM HEAVEN
Aleppo, Syria.—Taous Malak, the "fallen angel" whom God expelled from heaven, is the patron saint of the sheikhs — not those whose handsome profiles thrown against the American screen have made flappers' hearts flutter.
The tribe of the Yazidies, worshippers of Satan, from which the original sheikhs sprang, are nomads living from cattle raising. They number about 12,000 and their habitat is north of Aleppo near the Djebel Soumann. Another branch is to be found at Khaltar, a small town in the vicinity of Diarkebir.
Trace Ancestry From Heaven
Sheikhs claim they can trace their ancestry from heaven, being direct descendents of Sheik Charaf-Eddin or "the moon." Another early sheikh was Amadin, which means "pillar supporting heaven," while a third one was directly related to the sun.
Some of the present day sheikhs claim to have the power of miracle in rendering inoffensive the bites of snakes and scorpions.
Why Devil Is Worshiped
"Why do you worship the devil," asked an American who had been bitten by a poisonous insect, and desirous of ascertaining the miraculous power of the sheikhs, had sent for one.
"Satan is the source of all evil and if we ignore him we cannot avoid his wrath. God on the contrary is the essence of kindness and therefore we have nothing to fear from him," was the way the reply was translated.
No Divorce Among Sheikhs
There is no divorce among the real sheikhs, in which they differ somewhat from the American species.
Sheikhs marry only the daughters of other sheikhs. The marriage ceremony is very simple. It is a question of mutual consent between the bride and the bridegroom, expressed before one of the older sheikhs. Both newlyweds are then branded with red ink on the shoulders and forehead.
The sheikh performing the ceremony then takes a branch of a tree and breaking it in two, says: "Remain united until death parts you as force has broken this branch."
—Wisconsin Rapids Daily Tribune, Wisconsin Rapids, WI, Aug. 12, 1926, p. 4.
CATTLE MEN REAL SHEIKS
MEMBERS OF YAZIDIES TRIBE CLAIM THEY CAN TRACE THEIR DESCENT FROM HEAVEN
Aleppo, Syria.—Taous Malak, the "fallen angel" whom God expelled from heaven, is the patron saint of the sheikhs — not those whose handsome profiles thrown against the American screen have made flappers' hearts flutter.
The tribe of the Yazidies, worshippers of Satan, from which the original sheikhs sprang, are nomads living from cattle raising. They number about 12,000 and their habitat is north of Aleppo near the Djebel Soumann. Another branch is to be found at Khaltar, a small town in the vicinity of Diarkebir.
Trace Ancestry From Heaven
Sheikhs claim they can trace their ancestry from heaven, being direct descendents of Sheik Charaf-Eddin or "the moon." Another early sheikh was Amadin, which means "pillar supporting heaven," while a third one was directly related to the sun.
Some of the present day sheikhs claim to have the power of miracle in rendering inoffensive the bites of snakes and scorpions.
Why Devil Is Worshiped
"Why do you worship the devil," asked an American who had been bitten by a poisonous insect, and desirous of ascertaining the miraculous power of the sheikhs, had sent for one.
"Satan is the source of all evil and if we ignore him we cannot avoid his wrath. God on the contrary is the essence of kindness and therefore we have nothing to fear from him," was the way the reply was translated.
No Divorce Among Sheikhs
There is no divorce among the real sheikhs, in which they differ somewhat from the American species.
Sheikhs marry only the daughters of other sheikhs. The marriage ceremony is very simple. It is a question of mutual consent between the bride and the bridegroom, expressed before one of the older sheikhs. Both newlyweds are then branded with red ink on the shoulders and forehead.
The sheikh performing the ceremony then takes a branch of a tree and breaking it in two, says: "Remain united until death parts you as force has broken this branch."
—Wisconsin Rapids Daily Tribune, Wisconsin Rapids, WI, Aug. 12, 1926, p. 4.
Saturday, April 21, 2007
Why Young Men Do Not Wed
New York, 1903
Due to Their Own Extravagance and Young Women's Love of Luxury
Dr. Louis Albert Banks spoke by way of prelude before his sermon in Grace Methodist Episcopal church, West One Hundred and Fourth street, on "Some Reasons Why Young Men Dodge Matrimony." He said in part, according to the New York World:
"My observation as a minister in large cities for many years convinces me that there are two reasons more powerful than others which lead young men to shun marriage. The first is extravagant habits of living on the part of young men. They live up to their income, whether it be small or great. The majority of young men with whom I have been acquainted in the last 20 years were living so extravagantly that they dared not contemplate marriage.
"A second reason is that the young women of today in towns and cities, many of them, fail to fit themselves to be fit cooks and dainty housekeepers. Furthermore, if they marry, they are anxious to marry so that they may have hired help and begin about where their parents have reached after a generation of economy and hard work.
"A young woman would rather go into a store from a good home and earn money enough to secure the luxuries in dress she desires than to marry and have the burden of home life upon her shoulders."
Due to Their Own Extravagance and Young Women's Love of Luxury
Dr. Louis Albert Banks spoke by way of prelude before his sermon in Grace Methodist Episcopal church, West One Hundred and Fourth street, on "Some Reasons Why Young Men Dodge Matrimony." He said in part, according to the New York World:
"My observation as a minister in large cities for many years convinces me that there are two reasons more powerful than others which lead young men to shun marriage. The first is extravagant habits of living on the part of young men. They live up to their income, whether it be small or great. The majority of young men with whom I have been acquainted in the last 20 years were living so extravagantly that they dared not contemplate marriage.
"A second reason is that the young women of today in towns and cities, many of them, fail to fit themselves to be fit cooks and dainty housekeepers. Furthermore, if they marry, they are anxious to marry so that they may have hired help and begin about where their parents have reached after a generation of economy and hard work.
"A young woman would rather go into a store from a good home and earn money enough to secure the luxuries in dress she desires than to marry and have the burden of home life upon her shoulders."
Missionary Minnehaha Finney Shows Egyptian Curios
Iowa, 1903
Egyptian Social Is Unique
Atlantic, March 12. — Miss Minnehaha Finney, an Egyptian missionary, who is home for a year's vacation from her labors, assisted the numbers of the Y. P. C. U. of the United Presbyterian church in giving an Egyptian social, which was a very unique affair.
Miss Finney conducted the visitors on a tour through Egypt, being assisted by many pictures representing the country, cities, and the employment, customs and habits of the people. A native bride, a peasant girl and a boy, also one wearing the usual street costume, were present and assisted.,
Another attraction was the table of curios containing specimens of dress, literature and articles used in their superstitious customs.
Egyptian Social Is Unique
Atlantic, March 12. — Miss Minnehaha Finney, an Egyptian missionary, who is home for a year's vacation from her labors, assisted the numbers of the Y. P. C. U. of the United Presbyterian church in giving an Egyptian social, which was a very unique affair.
Miss Finney conducted the visitors on a tour through Egypt, being assisted by many pictures representing the country, cities, and the employment, customs and habits of the people. A native bride, a peasant girl and a boy, also one wearing the usual street costume, were present and assisted.,
Another attraction was the table of curios containing specimens of dress, literature and articles used in their superstitious customs.
Minister Denounces Secret Marriages
1903
Secret Marriages
Custom Is Denounced by Minister
There seems to be a prevalent and growing custom in some localities for persons who intend to marry to go away from home to a place where they are not known, and, with none of their friends present, to be clandestinely married by some total stranger, who, for a small compensation, is willing to be the instrument of their union, even though he has no assurance that the parties have a right to marry.
Some actually appear to think that they have accomplished a very brilliant maneuver and that they are to be complimented for their smartness in keeping the news from their friends until some time after the event, or until the fact leaks out through the list of marriage licenses granted, which appears in the newspapers.
The time was when a secret marriage was either a direct indication that the consent of the parents had not been obtained, that the parties were under legal age or that there existed some other very good or, we might say, "bad" reason why they should have "loved darkness rather than light."
In the eyes of those who look on such matters in a reverent and sober way, secret marriage is considered to be shameful and improper; yet it is claimed that there are reasons of another and different sort which make secrecy desirable and in some cases almost necessary. It is said that in some communities a "public" marriage, done in a stylish way, is attended by such expense that it is greater than circumstances can afford. Also, that the thoughtless ridicule and horseplay of friends is so unbearable that the only remedy is to escape from them by flight.
The way to correct such a condition is to have the marriage performed in so simple, unobtrusive, modest, and devout a way that the expense is of small consequence and the ignorant lack of consideration and propriety of one's friends is avoided.
As long as the present state of affairs is allowed to continue, when one hears of a secret marriage, while not wishing to be harsh in his judgment, he cannot but feel distrustful of the cause; for, if all was right, the marriage ought to have been done in an open and fearless way. — The Rev. Arthur Gorter in the Living Church.
Secret Marriages
Custom Is Denounced by Minister
There seems to be a prevalent and growing custom in some localities for persons who intend to marry to go away from home to a place where they are not known, and, with none of their friends present, to be clandestinely married by some total stranger, who, for a small compensation, is willing to be the instrument of their union, even though he has no assurance that the parties have a right to marry.
Some actually appear to think that they have accomplished a very brilliant maneuver and that they are to be complimented for their smartness in keeping the news from their friends until some time after the event, or until the fact leaks out through the list of marriage licenses granted, which appears in the newspapers.
The time was when a secret marriage was either a direct indication that the consent of the parents had not been obtained, that the parties were under legal age or that there existed some other very good or, we might say, "bad" reason why they should have "loved darkness rather than light."
In the eyes of those who look on such matters in a reverent and sober way, secret marriage is considered to be shameful and improper; yet it is claimed that there are reasons of another and different sort which make secrecy desirable and in some cases almost necessary. It is said that in some communities a "public" marriage, done in a stylish way, is attended by such expense that it is greater than circumstances can afford. Also, that the thoughtless ridicule and horseplay of friends is so unbearable that the only remedy is to escape from them by flight.
The way to correct such a condition is to have the marriage performed in so simple, unobtrusive, modest, and devout a way that the expense is of small consequence and the ignorant lack of consideration and propriety of one's friends is avoided.
As long as the present state of affairs is allowed to continue, when one hears of a secret marriage, while not wishing to be harsh in his judgment, he cannot but feel distrustful of the cause; for, if all was right, the marriage ought to have been done in an open and fearless way. — The Rev. Arthur Gorter in the Living Church.
Sunday, April 15, 2007
How Sunday Was Observed in Merry Olde England
1903
OLD ENGLISH SUNDAY
How the Day Was Observed Prior to the English Revolution.
For a considerable period prior to the English revolution Sunday was a day of great festivity and high revelry in the old country. Incredible though it may appear, its observance was governed and ordered by a paradoxical royal declaration, issued by King James I. This document is generally known as "The Book of Sports." In its preamble it recites a royal rebuke, administered to "some Puritans and precise people" for "prohibiting o' unlawful punishing of Our good people for using their lawful Recreations and honest exercises upon Sundayes and other holy days, after the afternoone sermon or service," and then it refers to "the general complaint of our people that they were barred from all lawful Recreation and exercise upon the Sundayes afternoone, which cannot but produce two evils; the one the hindering of the conversion of many, whom their priests will take occasion hereby to vexe, persuading them that no honest mirth or recreation is lawfully or tollerable in our Religion which cannot but breed a great discontentment in our people's hearts; the other inconvenience is that this prohibition barreth the common and meaner sort of people from using such exercises as may make their bodies more able for Warre, when we or our successors shall have occasion to use them."
Then follows the royal mandate "that no lawful Recreation shall be barred to our good People," and "The Bishop and all other inferior Churchmen and Churchwardens" are enjoined to "bee careful and diligent both to instruct the ignorant and convince and reforme them that are misled in religion." "Our pleasure likewise is That the Bishop of the Diocese take the like straight order with all the Puritans and Precisians within the same, either constraining them to conforme themselves, or to leave the country according to the Lawes of Our Kingdome and Canons of our Church." The declaration proceeds to define "lawful Recreation" as "Dancing, either men or women. Archerie for men, leaping, vaulting or any other such harmlesse Recreation, including May games, Witsun-Ales and Morris-dances and the setting up of May poles and other sports therewith used. But withal wee doe here accompt still as prohibited all unlawful games to be used upon Sundays onely, as Beare and Bull baitings, Interludes, and at all times in the feaner sort of People by Law prohibited, Bowling." A penalty was inflicted upon those who did not join in the Sunday sports, and no one could take part in them without first having attended divine service in the parish church, which was also enforced under pain of penalty.
In those days the clergymen would, in obedience to the royal decree, publicly recite the "Book of Sports" from the pulpit; after divine service he, with his church wardens, would proceed with the congregation onto the village green, there to indulge in all kinds of "lawful Recreation." While the sports were going on it was the custom for the parson and his church wardens to retire to the adjoining room.—New York Evening Post.
—Davenport Daily Republican, Davenport, Iowa, March 4, 1903, page 3.
OLD ENGLISH SUNDAY
How the Day Was Observed Prior to the English Revolution.
For a considerable period prior to the English revolution Sunday was a day of great festivity and high revelry in the old country. Incredible though it may appear, its observance was governed and ordered by a paradoxical royal declaration, issued by King James I. This document is generally known as "The Book of Sports." In its preamble it recites a royal rebuke, administered to "some Puritans and precise people" for "prohibiting o' unlawful punishing of Our good people for using their lawful Recreations and honest exercises upon Sundayes and other holy days, after the afternoone sermon or service," and then it refers to "the general complaint of our people that they were barred from all lawful Recreation and exercise upon the Sundayes afternoone, which cannot but produce two evils; the one the hindering of the conversion of many, whom their priests will take occasion hereby to vexe, persuading them that no honest mirth or recreation is lawfully or tollerable in our Religion which cannot but breed a great discontentment in our people's hearts; the other inconvenience is that this prohibition barreth the common and meaner sort of people from using such exercises as may make their bodies more able for Warre, when we or our successors shall have occasion to use them."
Then follows the royal mandate "that no lawful Recreation shall be barred to our good People," and "The Bishop and all other inferior Churchmen and Churchwardens" are enjoined to "bee careful and diligent both to instruct the ignorant and convince and reforme them that are misled in religion." "Our pleasure likewise is That the Bishop of the Diocese take the like straight order with all the Puritans and Precisians within the same, either constraining them to conforme themselves, or to leave the country according to the Lawes of Our Kingdome and Canons of our Church." The declaration proceeds to define "lawful Recreation" as "Dancing, either men or women. Archerie for men, leaping, vaulting or any other such harmlesse Recreation, including May games, Witsun-Ales and Morris-dances and the setting up of May poles and other sports therewith used. But withal wee doe here accompt still as prohibited all unlawful games to be used upon Sundays onely, as Beare and Bull baitings, Interludes, and at all times in the feaner sort of People by Law prohibited, Bowling." A penalty was inflicted upon those who did not join in the Sunday sports, and no one could take part in them without first having attended divine service in the parish church, which was also enforced under pain of penalty.
In those days the clergymen would, in obedience to the royal decree, publicly recite the "Book of Sports" from the pulpit; after divine service he, with his church wardens, would proceed with the congregation onto the village green, there to indulge in all kinds of "lawful Recreation." While the sports were going on it was the custom for the parson and his church wardens to retire to the adjoining room.—New York Evening Post.
—Davenport Daily Republican, Davenport, Iowa, March 4, 1903, page 3.
Tuesday, April 10, 2007
Happy New Year! New Year's Kissing Customs
1920
New Year Kissing Customs
Saluting the Parish Pump
There has always been a close and mystic association of kissing with the New Year. Every lover, if circumstances permit, thus salutes his sweetheart at the dawn of the New Year—and some lovers are not particular whose sweetheart she is that they thus salute on this auspicious occasion.
There is an ancient kissing custom associated with a parish church in Lancashire. The legend is that anyone who at the first stroke of midnight kisses the keyhole of the church door, and then runs right round the edifice on time to kiss the keyhole before the last stroke of the hour is certain of good luck during the whole of the year.
It requires a certain amount of nerve to enter this country churchyard at the dead of night, even for such a purpose, but rumor hath it that no new year is born without someone essaying the race round the church. The distance is such that it is impossible for more than one person to thus court a year's luck.
Churchyards have always been favorite places for New Year osculations. In the Wensleydale district, in days gone by, all and sundry could kiss "without scandal" on New Year's eve in the porch of the church.
It was largely availed of, too, for it is on record that the accommodation fell lamentably short of the demand, and consequently there was even more squeezing than kissing—if that were possible.
A somewhat gruesome kind of churchyard kissing used to obtain among the Basques of the Pyrenees on New Year's eve. It was the custom for the maidens to then repair to the churchyard and on their fingers waft kisses to the four quarters of the universe.
A kiss was supposed to brush their lips on return, and if it was warm it indicated that they would marry and be happy ever after. On the other hand if the kiss was cold and of the earth earthy, the inference was that single "blessedness" would be their lot.
The only means by which the omen could be broken was by repairing to the church and kissing the church bell, a gravestone and a piece of coffin wood. This remedy was very frequently resorted to; and so superstitious were the Basque maidens that but for the consolation afforded some of them would have lost their reason.
In these degenerate days the lot of the mayor of Durham is far happier than that of his predecessors in ancient times. If tradition can be relied on the chief magistrate was then under an obligation to kiss the first cow, the first sheep and the first pig brought into the first market of the New Year.
This went on until it occurred to a resourceful occupant of the mayoral chair to interpret the custom as relating to the first three market women, and henceforward they were the recipients of the New Year kisses until the ancient custom vanished altogether.
It is much to be feared that the abuse of kissing customs has been largely responsible for their falling into disuse, though some of them are certainly more honored in the breach than in the observance.
One such, which used to obtain in Oxfordshire, concerned the tenants of certain estates which they held on condition that on New Year's morning they publicly kissed the parish pump or paid a drink fine to the assembled populace.
As might be supposed the tenants almost invariably preferred to pay the fine, but it is on record that one misguided, close-fisted individual actually kissed the pump in order to keep the fine in his pocket.
The populace were so disgusted at his meanness and infuriated at the loss of the liquor that they held him under the pump and pumped the water on him until he was almost washed away.
The exchange of drink for kisses was, in the bad old days, a not infrequent New Year's day practice in public houses, where it sometimes led to rows and riots among the frequenters.
At one hostelry in the metropolis it was the custom for the landlord to hand out to every member of the opposite sex who called before the hour of noon on New Year's day a measure of ale in exchange for a kiss. What the landlord's better half thought of this proceeding report sayeth not.
At another London public house it used to be permissible for the first customer on New Year's morning to kiss the barmaid by way of paying for his liquor. But only the first was entitled to this privilege, and any subsequent caller who presumed to pay in this fashion had to forfeit half a crown to the barmaid. One astute Hebe got her sweetheart to call first and mulcted several later callers of the customary half crown in the course of the morning.
-The Humeston New Era, Humeston, Iowa, December 29, 1920, page 4.
New Year Kissing Customs
Saluting the Parish Pump
There has always been a close and mystic association of kissing with the New Year. Every lover, if circumstances permit, thus salutes his sweetheart at the dawn of the New Year—and some lovers are not particular whose sweetheart she is that they thus salute on this auspicious occasion.
There is an ancient kissing custom associated with a parish church in Lancashire. The legend is that anyone who at the first stroke of midnight kisses the keyhole of the church door, and then runs right round the edifice on time to kiss the keyhole before the last stroke of the hour is certain of good luck during the whole of the year.
It requires a certain amount of nerve to enter this country churchyard at the dead of night, even for such a purpose, but rumor hath it that no new year is born without someone essaying the race round the church. The distance is such that it is impossible for more than one person to thus court a year's luck.
Churchyards have always been favorite places for New Year osculations. In the Wensleydale district, in days gone by, all and sundry could kiss "without scandal" on New Year's eve in the porch of the church.
It was largely availed of, too, for it is on record that the accommodation fell lamentably short of the demand, and consequently there was even more squeezing than kissing—if that were possible.
A somewhat gruesome kind of churchyard kissing used to obtain among the Basques of the Pyrenees on New Year's eve. It was the custom for the maidens to then repair to the churchyard and on their fingers waft kisses to the four quarters of the universe.
A kiss was supposed to brush their lips on return, and if it was warm it indicated that they would marry and be happy ever after. On the other hand if the kiss was cold and of the earth earthy, the inference was that single "blessedness" would be their lot.
The only means by which the omen could be broken was by repairing to the church and kissing the church bell, a gravestone and a piece of coffin wood. This remedy was very frequently resorted to; and so superstitious were the Basque maidens that but for the consolation afforded some of them would have lost their reason.
In these degenerate days the lot of the mayor of Durham is far happier than that of his predecessors in ancient times. If tradition can be relied on the chief magistrate was then under an obligation to kiss the first cow, the first sheep and the first pig brought into the first market of the New Year.
This went on until it occurred to a resourceful occupant of the mayoral chair to interpret the custom as relating to the first three market women, and henceforward they were the recipients of the New Year kisses until the ancient custom vanished altogether.
It is much to be feared that the abuse of kissing customs has been largely responsible for their falling into disuse, though some of them are certainly more honored in the breach than in the observance.
One such, which used to obtain in Oxfordshire, concerned the tenants of certain estates which they held on condition that on New Year's morning they publicly kissed the parish pump or paid a drink fine to the assembled populace.
As might be supposed the tenants almost invariably preferred to pay the fine, but it is on record that one misguided, close-fisted individual actually kissed the pump in order to keep the fine in his pocket.
The populace were so disgusted at his meanness and infuriated at the loss of the liquor that they held him under the pump and pumped the water on him until he was almost washed away.
The exchange of drink for kisses was, in the bad old days, a not infrequent New Year's day practice in public houses, where it sometimes led to rows and riots among the frequenters.
At one hostelry in the metropolis it was the custom for the landlord to hand out to every member of the opposite sex who called before the hour of noon on New Year's day a measure of ale in exchange for a kiss. What the landlord's better half thought of this proceeding report sayeth not.
At another London public house it used to be permissible for the first customer on New Year's morning to kiss the barmaid by way of paying for his liquor. But only the first was entitled to this privilege, and any subsequent caller who presumed to pay in this fashion had to forfeit half a crown to the barmaid. One astute Hebe got her sweetheart to call first and mulcted several later callers of the customary half crown in the course of the morning.
-The Humeston New Era, Humeston, Iowa, December 29, 1920, page 4.
Subscribe to:
Posts (Atom)
