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PREFACE.

THIS volume is a specimen of a work undertaken for the purpose of forming a collection of the manners and customs of ancient and modern times, with descriptive accounts of the several seasons of popular pastime.

Each of the three hundred and sixty-five days in the year is distinguished by occurrences or other particulars relating to the day, and by the methods of celebrating every holyday; the work is therefore what its title purports, THE EVERY-DAY BOOK.

It is an EVERLASTING CALENDAR-because its collection of facts concerning the origin and usages of every remarkable day, including movable feasts and fasts, constitute a calendar for every year.

It is a HISTORY OF THE YEAR-because it traces the commencement and progress of the year from the first day to the last.

It is a HISTORY OF THE MONTHS-because it describes the appearances that distinguish each month from the other months.

It is a HISTORy of the SeasONS--because it describes the influences and character of the four quarters into which the year is divided, and the most remarkable objects in natural history peculiar to each season.

It is a PERPETUAL Key to the ALMANACK-because it explains the signification of every name and term in the almanack.

Its antiquarian and historical notices are calculated to engage the attention of almost every class of readers, and to gratify several who would scarcely expect such particulars in such a miscellany. The perplexities attending the discovery of certain facts, and the labour of reducing all into order, will be appreciated by the few who have engaged in similar pursuits. Some curious matters are now, for the first time, submitted to the public; and others are so rare as to seem altogether new.

As regards the engravings, to such as are from old masters, notices of their prints are always annexed. The designs for the allegorical and other illustrations, have originated with myself; and the drawings been accommodated, and the engravings executed, according to my own sense of subject and style. In numerous instances they have been as satisfactory to me as to my readers; many of whom, however, are less difficult to please than I am, and have favourably received some things which I have been obliged to tolerate, because the exigency of publication left me no time to supply their place. I know what art can accomplish, and am therefore dissatisfied when artists fail to accomplish.

I may now avow that I have other aims than I deemed it expedient to mention in the prospectus:-to communicate in an agreeable manner, the greatest possible variety of important and diverting facts, without a single sentence to excite an uneasy sensation, or an embarrassing inquiry; and, by not seeming to teach, to cultivate a high moral feeling, and the best affections of the heart :-to open a storehouse, from whence manhood may derive daily instruction and amusement, and youth and innocence be informed, and retain their innocency.

To these intentions I have accommodated my materials under such difficulties as I hope may never be experienced by any one engaged in such a labour. To what extent less embarrassed and more enlarged facul ties could have better executed the task I cannot determine; but I have always kept my main object in view, the promotion of social and benevolent feelings, and I am persuaded this prevailing disposition is obvious throughout. The poetical illustrations, whether" solemn thinkings," or light dispersions, are particularly directed to that end.

I may now be permitted to refer to the copious indexes for the multifarious contents of the volume, and to urge the friends to the undertaking for assistance towards its completion. There is scarcely any one who has not said— "Ah! this is something that will do for the Every-Day Book:" I crave to be favoured with that "something." Others have observed-"I expected something about so and so in the Every-Day Book." It is not possible, however, that I should know every thing; but if each will communicate "something," the work will gratify every one, and my own most sanguine wishes.

And here I beg leave to offer my respectful thanks to several correspondents who have already furnished me with accounts of customs, &c. which appear under different signatures. Were I permitted to disclose their real names, it would be seen that several of these communications are from distinguished characters. As a precaution against imposition, articles of that nature have not been, nor can they be, inserted, without the name and address of the writer being confided to myself. Accounts, so subscribed, will be printed with any initials or mark, the writers may please to suggest.

From the publication of the present volume, a correct judgment may be formed of the nature and tendency of the work, which incidentally embraces almost every topic of inquiry or remark connected with the ancient and present state of manners and literature. Scarcely an individual is without a scrap-book, or a portfolio, or a collection of some sort; and whatever a kindhearted reader may deem curious or interesting, and can conveniently spare, I earnestly hope and solicit to be favoured with, addressed to me at Messrs. Hunt and Clarke's, Tavistock-street, who receive communications for the work, and publish it in weekly sheets, and monthly parts, as usual.

May, 1826.

W. HONE.

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THIS is the first and the coldest month of the year. Its zodiacal sign is Aquarius or the Waterbearer. It derives its name from Janus, a deity represented by the Romans with two faces, because he was acquainted with past and future events. Cotton introduces him into a poem on the new year

Hark, the cock crows, and yon bright star
Tells us, the day himself's not far;
And see where, breaking from the night,
He gilds the western hills with light.
With him old Janus doth appear,
Peeping into the future year,

With such a look as seems to say,
The prospect is not good that way.
Thus do we rise ill sights to see,
And 'gainst ourselves to prophesy;
When the prophetic fear of things
A more tormenting mischief brings,
More full of soul-tormenting gall
Than direst mischiefs can befall.
But stay! but stay! Methinks my sight,
Better inform'd by clearer light,

Discerns sereneness in that brow,
That all contracted seem'd but now.
His revers'd face may show distaste,
And frown upon the ills are past;
But that which this way looks is clear,
And smiles upon the new-born year.

According to the ancient mythology, Janus was the god of gates and avenues, and in that character held a key in his right hand, and a rod in his left, to symbolize his opening and ruling the year: sometimes he bore the number 300 in one hand, and 65 in the other, the number of its days. At other times he was reprosented with four heads, and placed in a temple of four equal sides, with a door and three windows in each side, as emblems of the four seasons and the twelve months over which he presided.

According to Veistegan (Restitution of Decayed Intelligence, 4to. 1628, p. 59) the Saxons called this month "Wolfmonat," or Wolf-month, because the

wolves of our ancient forests, impelled by
hunger at this season, were wont to prowl
and attack man himself; the inferior ani-
mals, on whom they usually preyed, having
retired or perished from the inclemency of
the weather. The Saxons also called this
month "Aefter-yula," or After Christmas.
In illuminated calendars prefixed to
catholic missals, or service books, January
was frequently depicted as a man with
fagots or a woodman's axe, shivering
and blowing his fingers. Spenser intro-
duces this month in nis Faerie Queene :
Then came old January, wrapped well
In many weeds to keep the cold away;
Yet did he quake and quiver like to quell;
And blow his nayles to warme them if he may;
For they were numb'd with holding all the
day

An hatchet keene, with which he felled wood,
And from the trees did lop the needlesse spray.

January 1.

A close holiday at all public Circumcision. offices except the Excise, Customs, and Stamps.

This festival stands in the calendar of the church of England, as well as in that of the Roman catholic church. It is said to have been instituted about 487; it first appeared in the reformed English liturgy in 1550.

Without noticing every saint "to whom each day is dedicated in the Roman catholic calen dars, the names of saints will be given day by day, as they stand under each day in the last edition of their "Lives," by the Rev. Alban Butler, in 12 vols. 8vo. On the authority of that work the periods will be mentioned when the saints most noted for their miracles flourished, and some of those miracles be stated. Other miracles will be given: First, from "The Golden Legend," a black letter folio volume, printed by W. de Worde.-Secondly, from "The Church History of Britain," by the Benedictine father, S. Cressy, dedicated by him to the queen consort of Charles II., a folio, printed in 1668.Thirdly, from the catholic translation of the "Lives of the Saints," by the Rev. Father Peter Ribadeneira, priest of the society of Jesus, second edition, London, 1730, 2 vols. folio; and Fourthly, from other sources which will be named. By this means the reader will be acquainted with legends that rendered the saints and the celebration of their festivals popular. For example, the saints in Butler's Lives on this day occur in the following order:

St. Fulgentius; St. Odilo, or Olou; St. Almachus, or Telemachus; St. Eugendus, or Oyend; St. Fanchea, or Faine; St. Mochua, or Moncain, alias Claunus; St. Mochua, alias Cronan, of Balla.

Sts. Mochua. According to Butler, these were Irish saints. One founded the monastery, now the town of Balla, in Connaught. The other is said to have founded 120 cells, and thirty churches, in one of

which he passed thirty years, and died about the sixth century. Bishop Patrick, in his "Reflexions upon the Devotions of the Roman Church," 1674, 8vo. cites of St. Mochua, that while walking and praying, and seeing a company of lambs running hastily to suck their mothers, he drew a line upon the ground which none of the hungry lambs durst pass. Patrick again cites, that St. Mochua having been visited by St. Kyenanus and fifteen of his clergy, they came to an impetuous and impassable river on their return, and wanted a boat; whereupon St. Mochua spread his mantle on the water, and Kyenanus with his fifteen priests were carried safely over upon the mantle, which floated back again to St. Mochua without wrinkle or wetting.

to have been an Irish saint of the sixth St. Fanchea, or Faine, is said by Butler century. Patrick quotes that St. Endeus desiring to become a monk, his companions approached to dissuade him; but, upon the prayers of St. Faine, and her stuck to the earth like immovable stones, making the sign of the cross, their feet until by repentance they were loosed and went their way.

on the 1st of January, 533, sometimes went St. Fulgentius, according to Butler, died barefoot, never undressed to take rest, nor ate flesh meat, but chiefly lived on pulse and herbs, though when old he admitted the use of a little oil. He preached, explained mysteries, controverted with heretics, and built monasteries. Butler concludes by relating, that after his death, a bishop named Pontian was assured in a vision of Fulgentius's immortality; that his relics were translated to Bourges, where they are venerated; and that the saint's head is in the church of the archbishop's seminary.

NEW YEAR'S DAY.

The King of Light, father of aged Time,
Hath brought about that day, which is the
prime

To the slow gliding months, when every eye
Wears symptoms of a sober jollity;
And every hand is ready to present
Some service in a real compliment.
Whilst some in golden letters write their
Some speak affection by a ring or glove,
love,
Or pins and points (for ev'n the peasant may.
After his ruder fashion, be as gay
As the brisk courtly sir,) and thinks that he
Cannot, without a gross absurdity,

Be this day frugal, and not spare his friend
Some gift, to show his love finds not an end
With the deceased year.
POOLES'S ENG. PARNASSUS.

In the volume of "ELIA," an excellent paper begins with "Every man hath two birthdays: two days, at least, in every year, which set him upon revolving the lapse of time, as it affects his mortal duration. The one is that which in an especial manner he termeth his. In the gradual desuetude of old observances, this custom of solemnizing our proper birthday hath nearly passed away, or is left to children, who reflect nothing at all about the matter, nor understand any thing beyond the cake and orange. But the birth of a new year is of an interest too wide to be pretermitted by king or cobbler. No one ever regarded the First of January with indifference. It is that from which all date their time, and count upon what is left. It is the nativity of our common Adam.

"Of all sound of all bells-(bells, the music nighest bordering upon heaven)— most solemn and touching is the peal which rings out the old year. I never hear it without a gathering-up of my mind to a concentration of all the images that have been diffused over the past twelvemonth; all I have done or suffered, performed, or neglected-in that regretted time. I begin to know its worth as when a person dies. It takes a personal colour; nor was it a poetical flight in a contemporary, when he exclaimed,

I saw the skirts of the departing year.' "The elders with whom I was brought up, were of a character not likely to let slip the sacred observance of any old institution; and the ringing out of the old year was kept by them with circumstances of peculiar ceremony. In those days the sound of those midnight chimes, though it seemed to raise hilarity in all around me, never failed to bring a train of pensive imagery into my fancy. Yet I then scarce conceived what it meant, or thought of it as a reckoning that concerned me. Not childhood alone, but the young man till thirty, never feels practically that he is mortal."

Ringing out the old and ringing in the new year, with "a merry new year! a happy new year to you!" on new year's day, were greetings that moved sceptred pride, and humble labour, to smiles and

kind feelings in former times; and why should they be unfashionable in our own?

Dr. Drake observes, in "Shakspeare and his Times," that the ushering in of the new year, or new year's tide, with rejoicings, presents, and good wishes, was a custom observed, during the 16th century, with great regularity and parade, and was as cordially celebrated in the court of the prince as in the cottage of the peasant. "Encyclopedia of Antiquities," adduces The Rev.T. D. Fosbroke, in his valuable various authorities to show that congratuthe Romans on this day. The origin, he lations, presents, and visits were made by says, is ascribed to Romulus and Tatius, and that the usual presents were figs and dates, covered with leaf-gold, and sent by clients to patrons, accompanied with a piece of money, which was expended to purchase the statues of deities. He mentions an amphora (a jar) which still exists, with an inscription denoting that it was a new year's present from the potters to their patroness. He also instances from Count Caylus a piece of Roman pottery, with an inscription wishing a happy new year to you;" another, where a person medallions, with the laurel leaf, fig, and wishes it to himself and his son; and three date; one, of Commodus; another, of Victory; and a third, Janus, standing in a new year to the emperor. New year's gifts temple, with an inscription, wishing a happy were continued under the Roman emperors until they were prohibited by Claudius. Yet in the early ages of the church the Christian emperors received them; nor did they wholly cease, although condemned by ecclesiastical councils on account of the pagan ceremonies at their presentation.

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The Druids were accustomed on certain days to cut the sacred misletoe with a golden knife, in a forest dedicated to the gods, and to distribute its branches with much ceremony as new year's gifts among the people.

The late Rev. John Brand, in his "Popular Antiquities" edited by Mr. Ellis, observes from Bishop Stillingfleet, that among the Saxons of the North, the festival of the new year was observed with more than ordinary jollity and feasting, and by sending new year's gifts to one another. Mr. Fosbroke notices the continuation of the Roman practice during the middle ages; and that our kings, and the nobility especially, interchanged presents. Mr. Ellis quotes Matthew Paris, who appears to show that Henry III ex

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