A Book of Cornwall. Baring-Gould Sabine

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СКАЧАТЬ member heard this injunction, and he timidly inquired whether "making sweet hay with the mīdens" came under the category. "Naw, sure!" was the answer; "that's a' i' the way o' Natur'."

      Our Guy Fawkes is actually the straw man transferred from harvest to November.

      These straw men take the place of human victims, and the redemption with silver or a kiss is also a last reminiscence of the capture of a victim to be sacrificed for the sake of a future harvest to the Earth Spirit. In Poland the man who gives the last stroke at thrashing is wrapped in corn and wheeled through the village. In Bavaria he is tied up in straw and cast on a dunghill.

      Among the Pawnees, as late as 1838, the sacrifice was carried out in grim reality. A girl was burnt over a slow fire, and whilst her flesh was still warm it was cut to pieces, and bits were carried away to be buried in the cornfields. At Lagos, in Guinea, it was till quite recently the custom to impale a young girl alive to ensure good crops. A similar sacrifice was offered at Benin. The Marimos, a Bechuana tribe, sacrifice a human being for the crops. He is captured, then intoxicated, carried into the fields, and there slaughtered. His blood and ashes, after the body has been burned, are distributed over the tilled land to ensure a good harvest next year. The Gonds of India kidnapped Brahman boys for the same purpose. The British Government had to act with great resolution in putting down the similar sacrifices of the Khonds some half-century ago.

      The mode of performing these sacrifices was as follows. Ten or twelve days before the sacrifice the victim's hair was cut. Crowds assembled to witness the sacrifice. On the day before, the victim was tied to a post and anointed with oil. Great struggles ensued to scrape off some of this oil or to obtain a drop of spittle from the victim. The crowd danced round the post, saying, "O god, we offer this sacrifice for good crops, seasons, and health." On the day of the sacrifice the legs and arms were first broken, and he was either squeezed to death or strangled. Then the crowd rushed on him with knives and hacked the flesh from the bones. Sometimes he was cut up alive. Another very common mode was to fasten the victim to the proboscis of a wooden elephant, which revolved on a stout post, and as it whirled round the crowd cut the flesh off while life remained. In some villages as many as fourteen of these wooden elephants were found, all of which had been used for this purpose. In one district the victim was put to death slowly by fire. A low stage was erected, sloping on each side like a roof; upon this the victim was placed, his limbs wound about with cords to prevent his escape. Fires were then lighted and hot brands applied to make him roll up and down the slopes of the stage as much as possible, for the more tears he shed the more abundant would be the supply of rain. The next day the body was cut to pieces. The flesh was at once taken home by delegates of the villages. To secure its rapid arrival it was sometimes forwarded by relays of men, and conveyed with postal fleetness fifty or sixty miles. In each village all who had remained at home fasted until the flesh arrived. When it came it was divided into two portions, one of which was offered to the Earth Goddess by burying it in a hole in the ground. The other portion was divided into as many shares as there were heads of houses present. Each head of a house rolled his share in leaves and buried it in his favourite field. In some places each man carried his portion of flesh to the stream that watered his fields.

      Since the British Government has suppressed the human sacrifices inferior victims have been substituted, such as goats.

      Here, then, we have almost before our eyes a change of the victim. A still further change takes place when an image is used as a substitute; and there is again modification when the person captured and destined for sacrifice is allowed to redeem himself with a handsel or a kiss. But the fact that in Europe, aye, and in England, we have these modified customs only now dying out, is an almost sure proof that at a remote period our ancestors practised the awful rites at harvest and in spring, of which a description has been given as still in use in Africa, and as only just put an end to in America and in India.

      North and west of Launceston is the Petherwin district; the former of these is in Devon, although lying west of the Tamar, as is also Werrington.

      These three churches, all dedicated to S. Padarn, form a large territory once under his government. It was his Gwynedd, but whether so called from its being open moorland or from its being exposed to the winds-windblown (Gwynt) – I cannot say. Padarn was son of Pedredin and Gwen Julitta, and was first cousin of S. Samson. He was born in Brittany, but owing to a family revolution his father and uncles fled to Wales, but Padarn remained as a babe with his mother. Finding her often in tears, he asked her the reason, and she told him that she mourned the loss of his father. So when Padarn had come to man's estate he went in quest of him, and finally found him in Ireland, where, old rascal, he had embraced the monastic life, entirely regardless of what was due to the wife of his bosom. As Pedredin absolutely refused to leave his newly-chosen mode of life, Padarn returned to his mother, and they went together to Wales, passing through Cornwall. In Wales he founded Llanbadarn Fawr in Cardiganshire, which became an episcopal see; but he got across with Maelgwn, king of North Wales, as also with King Arthur, who in the lives of the Welsh saints is always represented as a bully, showing that they were written before that king had been elevated into the position of a hero of romance by Geoffrey of Monmouth in the twelfth century. His position now became untenable, and he left Wales. It was then, I presume, that he made his great settlement in East Cornwall.

      According to one account he crossed into Brittany with Caradoc Strong-i'-th'-Arm, but the expedition ended in no results, and he returned. Now after a while Cousin Samson arrived in Padstow harbour, and resolved on making a Cornish tour before he crossed into Brittany, whither he much desired to go and see what could be done towards the recovery of his paternal acres. At Padstow he visited S. Petrock. Then he went along the north-east, and as he approached Gwynedd, or Padarn's Venedotia, he sent word that he was coming. Now Padarn was getting out of bed when the tidings reached him, and he had pulled on one stocking and shoe; but so delighted was he to hear that his cousin was at hand, that he ran to meet him with one leg shod and the other bare.

      The dates of his life are approximately these. He came to Wales in 525, remained there till 547, when he migrated to Devon and Cornwall, where he remained to his death in 560.6 When the Saxons obtained the mastery, North Petherwin and Werrington were given to the abbey of Tavistock, and the old Celtic foundation of Padarn ceased-monastically.

      A pleasant excursion may be made from Launceston to Trewartha Marsh. This occupies the site of a lake, but it has been filled by detritus from the granite tors around, and this rubble has been turned over and over by tin-streamers, who not only extracted the baser metal, but also gold.

      On the way Trebartha is passed, one of the loveliest sites in England, second in my mind only to Bolton Abbey. It is the seat of F. R. Rodd, Esq. The parish church of Northill is a foundation of S. Tighernach or Torney, godchild of S. Bridget. There are two ways up to Trewortha: one is by Higher and Lower Castick, where a picturesque old farm is passed, by Trewartha Tor, on which is shown King Arthur's bed; the other is by the bridge at the back of Trebartha. The stream flowing from the marsh forms a really beautiful fall in the grounds.

      The marsh itself and its surroundings are desolate, but Killmar (Cêl-mawr, the great place of shelter) rising above it is a noble tor, and the view from the north-west, by Grey Mare Rock looking over the flat marsh to Killmar, is as fine as anything on the Bodmin moors. On the west side of the marsh is an ancient British settlement, apparently unconnected with the stream-works for tin. The houses were long and quadrangular; one was apparently a council chamber, having a judge's seat in granite and benches of granite down the sides. Unfortunately these have been wantonly destroyed recently by a man who was building pigsties. The houses had separate bakeries, and two or three of these with their ovens remain in a tolerably perfect condition. The same long building was occupied by two or three families, divided off from each other by an upright slab of granite, making so many horseboxes, but each family had its own hearth. The pottery found there was all wheel-turned; and as many hones were found, no doubt could exist that the occupants belonged to the iron age. No other village of the kind has as yet been noticed on the moors СКАЧАТЬ