According to Lumholtz, "a kind of mummy, dried by the aid of fire and smoke, is also found in Australia. Male children are most frequently prepared in this manner. The corpse is then packed into a bundle, which is carried for some time by the mother. She has it with her constantly, and at night sleeps with it at her side. After about six months, when nothing but the bones remain, she buries it in the earth. Full-grown men are sometimes treated in this manner, particularly the bodies of great heroes" (495. 278).

Among the western Eskimo, "the mother who loses her nursling places the poor 'papoose' in a beautifully ornamented box, which she fastens on her back and carries about her for a long while. Often she takes the miserable mummy in her arms and makes it a kind of toilette, disinfecting it, and removing the mouldiness" (523. 102).

According to the traveller Lander, a woman of Yoruba, in Africa, "carries for some time a wooden figure of her lost child, and, when she eats, puts part of her food to its lips"; and Catlin writes of the Mandan Indians: "They place the skulls of their dead in a circle. Each wife knows the skull of her former husband or child, and there seldom passes a day that she does not visit it with a dish of the best cooked food ... There is scarcely an hour in a pleasant day, but more or less of these women may be seen sitting or lying by the skull of their dead child or husband, talking to it in the most pleasant and endearing language they can use (as they were wont to do in former days), and seemingly getting an answer back" (Spencer, Princ. of Soc., 1882, I. 332, 326).

Of the Nishinam Indians of California, Mr. Powers tells us: "When a Nishinam wife is childless, her sympathizing female friends sometimes make out of grass a rude image of a baby, and tie it in a miniature baby-basket, according to the Indian custom. Some day, when the woman and her husband are not at home, they carry this grass baby and lay it in their wigwam. When she returns and finds it, she takes it up, holds it to her breast, pretends to nurse it, and sings it lullaby songs. All this is done as a kind of conjuration, which they hope will have the effect of causing the barren woman to become fertile" (519. 318).

Of certain Indians of the northern United States we read, in the early years of the present century: "The traders on the river St. Peter's, Mississippi, report that some of them have seen in the possession of the Indians a petrified child, which they have often wished to purchase; but the savages regard it as a deity, and no inducement could bribe them to part with it" (Philos. Mag. XXIX., p. 5).

Child-Worship.

As Count D'Alviella has pointed out, we have in the apocryphal book of the Wisdom of Solomon the following interesting passage: "For a father afflicted with untimely mourning, when he hath made an image of his child soon taken away, now honoured him as a god, which was then a dead man; and delivered to those that were under him ceremonies and sacrifices."

Mrs. Stevenson, in a Zuni tale of motherly affection, relates how, in crossing a river in the olden time, the children clinging to their mothers were transformed into such ugly and mischievous shapes that the latter let many of them fall into the river. Some held their children close, and on the other side these were restored to their natural forms. Those who had lost their children grieved and would not be comforted; so two twin-brothers—sons of the sun, they are called—went beneath the waters of a lake to the dwelling of the children, who asked them to tell how it fared with their mothers. Their visitors told them of the grief and sorrow of the parents, whereupon the children said: "Tell our mothers we are not dead, but live and sing in this beautiful place, which is the home for them when they sleep. They will wake here and be always happy. And we are here to intercede with the sun, our father, that he may give to our people rain and the fruits of the earth, and all that is good for them." Since that time these children have been "worshipped as ancestral gods, bearing the name of kok-ko" (358. 541). This reminds us strikingly of the great Redeemer, of whom it was said that he is "an Advocate for us with the Father," and who himself declared: "In my Father's house are many mansions; if it were not so I would have told you; for I go to prepare a place for you."

In not a few mythologies we meet with the infant god in the arms of its mother or of some other woman. Of the goddess of pity in the Celestial Empire we read: "The Chinese Lady of Mercy in her statues is invariably depicted as young, symmetrical, and beautiful. Sometimes she stands or sits alone. Sometimes she holds an infant god in her lap. Sometimes she holds one, while a second plays about her knee. Another favourite picture and statue represents her standing on the head of a great serpent, with a halo about her face and brows, and spirits encircling her. In the sixth, she stands upon a crescent, awaiting a bird approaching her from the skies. In a seventh, she stands smiling at a beautiful child on the back of a water-buffalo. In an eighth, she is weeping for the sins of either humanity or the female portion of it. She is the patron saint of all her sex, and intercedes for them at the great throne of Heaven. She is a very old divinity. The Chinese themselves claim that she was worshipped six thousand years ago, and that she was the first deity made known to mankind. The brave Jesuit missionaries found her there, and it matters not her age; she is a credit to herself and her sex, and aids in cheering the sorrowful and sombre lives of millions in the far East." We also find "the saintly infant Zen-zai, so often met with in the arms of female representations of the androgynous Kwanon."

Mr. C. N. Scott, in his essay on the "Child-God in Art" (344), is hesitant to give to many mythologies any real child-worship or artistic concept of the child as god. Not even Rama and Krishna, or the Greek Eros, who had a sanctuary at Thespiae in Boeotia, are beautiful, sweet, naive child-pictures; much less even is Hercules, the infant, strangling the serpents, or Mercury running off with the oxen of Admetus, or bacchic Dionysus. In Egypt, in the eleventh, or twelfth dynasty, we do find a family of gods, the triad, father (Amun), mother (Maut), child (Khuns). Mr. Scott follows Ruskin in declaring that classic Greek art gives no real child-concept; nor does Gothic art up to the thirteenth century, when the influence of Christianity made itself felt, that influence which made art lavish its genius upon the Madonna and the Santo Bambino—the Virgin and the Christ-Child.



CHAPTER XXVI.

THE CHRIST-CHILD.

The holy thing that is to be born shall be called the Son of God.—Luke i. 35. There is born to you this day in the city of David a Saviour, which is anointed Lord.—Luke ii. 11.

Great little One! whose all-embracing birth Lifts Earth to Heaven, stoops Heaven to Earth.—Richard Crashaw.

Our Babe, to show his Godhead true, Can in his swaddling hands control the damned crew.—Milton.

The heart of Nature feels the touch of Love; And Angels sing: "The Child is King! See in his heart the life we live above."—E. P. Gould.

During the nineteen centuries that have elapsed since Jesus of Nazareth was born, art and music, eloquence and song, have expended their best talents in preserving forever to us some memories of the life and deeds of Him whose religion of love is winning the world. The treasures of intellectual genius have been lavished in the interpretation and promulgation of the faith that bears his name. At his shrine have worshipped the great and good of every land, and his name has penetrated to the uttermost ends of the earth.

But in the brief record of his history that has come down to us, we read: "The common people heard him gladly"; and to these, his simple life, with its noble consecration and unselfish aims, appealed immeasurably more even than to the greatest and wisest of men. This is evident from a glance into the lore that has grown up among the folk regarding the birth, life, and death of the Christ. Those legends and beliefs alone concern us here which cluster round his childhood,—the tribute of the lowly and the unlearned to the great world-child, who was to usher in the Age of Gold, to him whom they deemed Son of God and Son of Man, divinely human, humanly divine.

Nature and the Christ-Birth.

The old heathen mythologies and the lore of the ruder races of our own day abound in tales of the strange and wonderful events that happened during the birth, passion, and death of their heroes and divinities. Europe, Africa, Asia, America, and the Isles of the Sea, bring us a vast store of folk-thought telling of the sympathy of Mother Nature with her children; how she mourned when they were sad or afflicted, rejoiced when they were fortunate and happy. And so has it been, in later ages and among more civilized peoples, with the great good who have made their influence felt in the world,—the poets, musicians, artists, seers, geniuses of every kind, who learned to read some of the secrets of the universe and declared them unto men. They were a part of Nature herself, and she heralded their coming graciously and wept over them when they died. This deep feeling of kinship with all Nature pervades the writings of many of our greatest poets, who "live not in themselves," but are become "a portion of that around them." In the beautiful words of Scott:—

"Call it not vain; they do not err Who say, that, when the poet dies, Mute Nature mourns her worshipper, And celebrates his obsequies; Who say, tall cliff, and cavern lone, For the departed bard make moan; That mountains weep in crystal rill; That flowers in tears of balm distil; Through his loved groves the breezes sigh, And oaks, in deeper groan, reply; And rivers teach their rushing wave To murmur dirges round his grave."

And with a holier fervour, even, are all things animate and inanimate said to feel the birth of a great poet, a hero, a genius, a prophet; all Nature thrills with joy at his advent and makes known her satisfaction with the good that has fallen to the lot of earth. With such men, as Goethe said, Nature is in eternal league, watching, waiting for their coming.

How Nature must have rejoiced on that auspicious day, nineteen centuries ago, when the Messiah, long looked for, long expected, came! The sacred historians tell us that the carol of angels heralded his birth and the bright star in the East led the wise men to the modest manger where he lay. Never had there been such gladness abroad in the world since

"The morning stars sang together, And all the sons of God shouted for joy."

Shakespeare, in Hamlet,—a play in which so many items of folk-lore are to be found,—makes Marcellus say:—

"It faded on the crowing of the cock. Some say that ever 'gainst that season comes Wherein our Saviour's birth is celebrated, The bird of dawning singeth all night long: And then, they say, no spirit dares stir abroad; The nights are wholesome; then no planets strike, No fairy takes, nor witch hath power to charm, So hallow'd and so gracious is the time,"

to which Horatio replies:—

"So have I heard, and do in part believe it."

This belief in the holy and gracious season of the birth of Christ,—a return to the old ideas of the Golden Age and the kinship of all Nature,—finds briefest expression in the Montenegrin saying of Christmas Eve: "To-night, Earth is blended with Paradise." According to Bosnian legend, at the birth of Christ: "The sun in the East bowed down, the stars stood still, the mountains and the forests shook and touched the earth with their summits, and the green pine tree bent; heaven and earth were bowed." And when Simeon took the Holy Child from the mother's arms:—

"The sun leaped in the heavens and the stars around it danced. A peace came over mountain and forest. Even the rotten stump stood straight and healthy on the green mountain-side. The grass was beflowered with opening blossoms, and incense sweet as myrrh pervaded upland and forest, and birds sang on the mountain-top, and all gave thanks to the great God" (Macmil-lan's Mag., Vol. XLIII, p. 362).

Relics of the same thoughts crop out from a thousand Christmas songs and carols in every country of Europe, and in myriads of folk-songs and sayings in every language of the Continent.

And in those southern lands, where, even more than with us, religion and love are inseparable, the environment of the Christ-birth is transferred to the beloved of the human heart, and, as the Tuscans sing in their stornelli (415. 104):—

"Quando nascesti tu, nacque un bel flore; La luna si fermo di camminare, Le stelle si cambiaron di colore,"

in Mrs. Busk's translation:—

"Thy birth, Love, was the birth of a fair flower; The moon her course arrested at that hour, The stars were then arrayed in a new colour,"

so, in other lands, has the similitude of the Golden Age of Love and the Golden Time of Christmas been elaborated and adorned by all the genius of the nameless folk-poets of centuries past.

Folk-Lore of Christmas Tide.

Scottish folk-lore has it that Christ was born "at the hour of midnight on Christmas Eve," and that the miracle of turning water into wine was performed by Him at the same hour (246. 160). There is a belief current in some parts of Germany that "between eleven and twelve the night before Christmas water turns to wine"; in other districts, as at Bielefeld, it is on Christmas night that this change is thought to take place (462. IV. 1779).

This hour is also auspicious for many actions, and in some sections of Germany it was thought that if one would go to the cross-roads between eleven and twelve on Christmas Day, and listen, he "would hear what most concerns him in the coming year." Another belief is that "if one walks into the winter-corn on Holy Christmas Eve, he will hear all that will happen in the village that year."

Christmas Eve or Christmas is the time when the oracles of the folk are in the best working-order, especially the many processes by which maidens are wont to discover the colour of their lover's hair, the beauty of his face and form, his trade and occupation,—whether they shall marry or not, and the like. The same season is most auspicious for certain ceremonies and practices (transferred to it from the heathen antiquity) of the peasantry of Europe in relation to agriculture and allied industries. Among those noted by Grimm are the following:—

On Christmas Eve thrash the garden with a flail, with only your shirt on, and the grass will grow well next year.

Tie wet strawbands around the orchard trees on Christmas Eve and it will make them fruitful.

On Christmas Eve put a stone on every tree, and they will bear the more (462. IV. 1790-1825).

Beat the trees on Christmas night, and they will bear more fruit (448. 337).

In Herefordshire, Devonshire, and Cornwall, in England, the farmers and peasantry "salute the apple-trees on Christmas Eve," and in Sussex they used to "worsle," i.e. "wassail," the apple-trees and chant verses to them in somewhat of the primitive fashion (448. 219).

Some other curious items of Christmas folk-lore are the following, current chiefly in Germany (462. IV. 1779-1824):—

If after a Christmas dinner you shake out the table-cloth over the bare ground under the open sky, crumb-wort will grow on the spot.

If on Christmas Day, or Christmas Eve, you hang a wash-clout on a hedge, and then groom the horses with it, they will grow fat.

As often as the cock crows on Christmas Eve, the quarter of corn will be as dear.

If a dog howls the night before Christmas, it will go mad within the year.

If the light is let go out on Christmas Eve, some one in the house will die.

When lights are brought in on Christmas Eve, if any one's shadow has no head, he will die within a year; if half a head, in the second half-year.

If a hoop comes off a cask on Christmas Eve, some one in the house will die that year.

If on Christmas Eve you make a little heap of salt on the table, and it melts over night, you will die the next year; if, in the morning, it remain undiminished, you will live.

If you wear something sewed with thread spun on Christmas Eve, no vermin will stick to you.

If a shirt be spun, woven, and sewed by a pure, chaste maiden on Christmas Day, it will be proof against lead or steel.

If you are born at sermon-time on Christmas morning, you can see spirits.

If you burn elder on Christmas Eve, you will have revealed to you all the witches and sorcerers of the neighbourhood (448. 319).

If you steal hay the night before Christmas, and give the cattle some, they thrive, and you are not caught in any future thefts.

If you steal anything at Christmas without being caught, you can steal safely for a year.

If you eat no beans on Christmas Eve, you will become an ass.

If you eat a raw egg, fasting, on Christmas morning, you can carry heavy weights.

The crumbs saved up on three Christmas Eves are good to give as physic to one who is disappointed (462. IV. 1788-1801).

It is unlucky to carry anything forth from the house on Christmas morning until something has been brought in.

It is unlucky to give a neighbour a live coal to kindle a fire with on Christmas morning.

If the fire burns brightly on Christmas morning, it betokens prosperity during the year; if it smoulders, adversity (246. 160).

These, and many other practices, ceremonies, beliefs, and superstitions, which may be read in Grimm (462), Gregor (246), Henderson (469), De Gubernatis (427, 428), Ortwein (3l5), Tilte (370), and others who have written of Christmas, show the importance attached in the folk-mind to the time of the birth of Christ, and how around it as a centre have fixed themselves hundreds of the rites and solemnities of passing heathendom, with its recognition of the kinship of all nature, out of which grew astrology, magic, and other pseudo-sciences.

Flowers of the Christ-Child.

Many flowers are believed to have first sprung into being or to have first burst into blossom at the moment when Christ was born, or very near that auspicious hour.

The Sicilian children, so Folkard tells us, put pennyroyal in their cots on Christmas Eve, "under the belief that at the exact hour and minute when the infant Jesus was born this plant puts forth its blossom." Another belief is that the blossoming occurs again on Midsummer Night (448. 492).

In the East the Rose of Jericho is looked upon with favour by women with child, for "there is a cherished legend that it first blossomed at our Saviour's birth, closed at the Crucifixion, and opened again at Easter, whence its name of Resurrection Flower" (448. 528).

Gerarde, the old herbalist, tells us that the black hellebore is called "Christ's Herb," or "Christmas Herb," because it "flowreth about the birth of our Lord Jesus Christ" (448. 281).

Certain varieties of the hawthorn also were thought to blossom on Christmas Day. The celebrated Abbey of Glastonbury in England possessed such a thorn-tree, said to have sprung from the staff of Joseph of Arimathea, when he stuck it into the ground, in that part of England, which he is represented as having converted. The "Glastonbury Thorn" was long believed to be a convincing witness to the truth of the Gospel by blossoming without fail every Christmas Day (448. 352, 353).

Many plants, trees, and flowers owe their peculiarities to their connection with the birth or the childhood of Christ. The Ornithogalum umbellatum is called the "Star of Bethlehem," according to Folkard, because "its white stellate flowers resemble the pictures of the star that indicated the birth of the Saviour of mankind" (448. 553). The Galium verum, "Our Lady's Bedstraw," receives its name from the belief that the manger in which the infant Jesus lay was filled with this plant (448. 249).

The flight of the Holy Family into Egypt has attracted to it as a centre a large group of legends belonging to this category, many of which are to be found in Folkard and Busk.

Of a certain tree, with leaves like the sensitive plant, in Arabia, we read that this peculiarity arose from the fact that when near the city of Heliopolis "Joseph led the dromedary that bore the blessed Mother and her Divine Son, under a neighbouring tree, and as he did so, the green branches bent over the group, as if paying homage to their Master."

Near Mataria there was said to be a sycamore-tree, called "the Tree of Jesus and Mary," which gave shelter at nightfall to the Holy Family, and to this fact the Mohammedans are reported to attribute the great longevity and verdure of the sycamore (448. 558).

A widespread tradition makes the "Rose of Jericho," called also "St. Mary's Rose," spring up on every spot where the Holy Family rested on their way to Egypt. The juniper owes the extraordinary powers with which it is credited in the popular mind to the fact that it once saved the life of the Virgin and the infant Christ. The same kind offices have been attributed to the hazel-tree, the fig, the rosemary, the date-palm, etc. Among the many legends accounting for the peculiarity of the aspen there is one, preserved in Germany, which attributes it to the action of this tree when the Holy Family entered the dense forest in which it stood (448. 230):—

"As they entered this wilderness, all the trees bowed themselves down in reverence to the infant God; only the Aspen, in her exceeding pride and arrogance, refused to acknowledge Him, and stood upright." In consequence of this "the Holy Child pronounced a curse against her; ... and, at the sound of His words, the Aspen began to tremble through all her leaves, and has not ceased to tremble to this day." According to a Sicilian legend, "the form of a hand is to be seen in the interior of the fruit of the pine," representing "the hand of Jesus blessing the tree which had saved Him during the flight into Egypt by screening Him and His mother from Herod's soldiers" (448. 496).

We have from Rome the following tradition (415. 173):—

"One day the Madonna was carrying the Bambino through a lupine-field, and the stalks of the lupines rustled so, that she thought it was a robber coming to kill the Santo Bambino. She turned, and sent a malediction over the lupine-field, and immediately the lupines all withered away, and fell flat and dry on the ground, so that she could see there was no one hidden there. When she saw there was no one hidden there, she sent a blessing over the lupine-field, and the lupines all stood straight up again, fair and flourishing, and with ten-fold greater produce than they had at first." In a Bolognese legend the lupines are cursed by the Virgin, because, "by the clatter and noise they made, certain plants of this species drew the attentions of Herod's minions to the spot where the tired and exhausted travellers had made a brief halt" (448. 473). Another tradition, found over almost all Italy, says that when the Holy Family were fleeing from the soldiers of King Herod:—

"The brooms and the chick-peas began to rustle and crackle, and by this noise betrayed the fugitives. The flax bristled up. Happily for her, Mary was near a juniper; the hospitable tree opened its branches as arms and enclosed the Virgin and Child within their folds, affording them a secure hiding-place. Then the Virgin uttered a malediction against the brooms and the chick-peas, and ever since that day they have always rustled and crackled." The story goes on to tell us that the Virgin "pardoned the flax its weakness, and gave the juniper her blessing," which accounts for the use of the latter for Christmas decorations, —like the holly in England and France (448. 395).

Birds of the Christ-Child.

Several birds are associated with the infant Christ in the folk-lore of Europe and the East. In Normandy, the wren is called Poulette de Dieu, Oiseau de Dieu, "God's Chicken," "God's Bird,"—corresponding to the old Scotch "Our Lady's Hen,"—because, according to legend, "she was present at the birth of the Infant Saviour, made her nest in his cradle, and brought moss and feathers to form a coverlet for the Holy Child" (539. 35).

A Tyrolian folk-tale informs us that in days of yore the ravens were "beautiful birds with plumage white as snow, which they kept clean by constant washing in a certain stream." It happened, once upon a time, that "the Holy Child, desiring to drink, came to this stream, but the ravens prevented him by splashing about and befouling the water. Whereupon he said: 'Ungrateful birds! Proud you may be of your beauty, but your feathers, now so snowy white, shall become black and remain so till the judgment day!'" In consequence of their uncharitable action have the ravens continued black ever since (539. 92).

In his childhood Christ is often represented as playing with the other little Jewish children. One Sabbath day He and His playmates amused themselves by making birds out of clay, and after the children had been playing a while, a Sadducee chanced to pass that way. The story goes on to tell that "He was very old and very zealous, and he rebuked the children for spending their Sabbath in so profane an employment. And he let it not rest at chiding alone, but went to the clay birds and broke them all, to the great grief of the children. Now, when Christ saw this, He waved His hands over all the birds He had fashioned, and they became forthwith alive, and soared up into the heavens" (539. 181). From Swainson we learn that in the Icelandic version of the legend the birds are thought to have been the golden plover "whose note 'deerin' sounds like to the Iceland word 'dyrdhin,' namely 'glory,' for these birds sing praise to their Lord, for in that He mercifully saved them from the merciless hand of the Sadducee."

A Danish legend, cited by Swainson, accounts for the peculiar cry of the lapwing, which sounds like "Klyf ved! klyf ved!" i.e. "Cleave wood! cleave wood!" as follows (539. 185):—"When our Lord was a wee bairn, He took a walk out One day, and came to an old crone who was busy baking. She desired Him to go and split her a little wood for the oven, and she would give Him a new cake for His trouble. He did as He was bid, and the old woman went on with her occupation, sundering a very small portion of the dough for the promised recompense. But when the batch was drawn, this cake was equally large with the rest. So she took a new morsel of the dough still less than before, and made and baked another cake, but with the like result. Hereupon she broke out with 'That's a vast overmuckle cake for the likes o' you; thee's get thy cake anither time.' When our Lord saw her evil disposition, His wrath was stirred, and He said to the woman: 'I split your wood as you asked me, and you would not so much as give me the little cake you promised me. Now you shall go and cleave wood, and that, too, as long as the world endures!' With that he changed her into a weep (vipa) [lapwing]."

Among the many legends of Isa, as Jesus is called by the Moslems, current among the Mohammedan peoples is a variant of the story of the clay-birds, as follows: "When Isa was seven years old, he and his companions made images in clay of birds and beasts, and Isa, to show his superiority, caused his images to fly and walk at his command." Clouston informs us that this story is also found in the Gospel of the Pseudo-Matthew, and in that of the Infancy (422. II. 408).

In Champagne, France, legend makes the cuckoo to have issued from a Christmas log (462. I. 113), and in a Latin poem of the Middle Ages we are told that "the crossbill hatches its eggs at Christmas and the young birds fly in full plumage at Easter" (539. 67).

Animals.

At Christmas certain animals become more human, or express their joy at the birth of Christ in unmistakable fashion.

There was an old Scottish belief that "at the exact hour of the Saviour's birth bees in their hive emitted a buzzing sound" (246. 147). According to a Breton folk-tale the ox and the ass can converse for a single hour, "between eleven and twelve on Christmas night." At the same hour, in German folk-lore, all cattle stand up; another version, however, makes them devoutly kneel (462. IV. 1481).

Among the animals which folk-thought has brought into connection with the Christ-Child is the horse. A Russian legend tells us that the flesh of the horse is deemed unclean because "when the infant Saviour was hidden in the manger, the horse kept eating the hay under which the babe was concealed, whereas the ox not only would not touch it, but brought back hay on its horns to replace what the horse had eaten" (520. 334). From a Spanish-American miracle-play, we learn that the oxen and asses around the manger kept the little babe warm with their breath. In Ireland the following folk-beliefs obtain regarding the ass and the cow:—

"Joseph and Mary fled into Egypt with the infant Jesus, on an ass. Since that date the ass has had a cross on its back. This same ass returned to Nazareth seven years later with them on its back, travelling in the night, since which time it has been the wisest of all animals; it was made sure-footed for Christ to ride on his triumphal entry into Jerusalem, and it remains the most sure-footed of all beasts. The ass and cow are looked upon as sacred, because these animals breathed upon the infant Jesus in the manger and kept the child warm. Old women sprinkle holy water on these animals to drive away disease" (480 (1893) 264). In I Henry IV. (Act II. Sc. 4) Falstaff says: "The lion will not touch the true Prince," and the divinity which hedged about the princes of human blood was ever present with the son of Joseph and Mary, whose divinity sprang from a purer, nobler fount than that of weak humanity.

The Holy Family.

We have several word-pictures of the Holy Family from the mouth of the folk. Among the hymns sung by the Confraternities of the Virgin in Seville, is one in which occurs the following figure (Catholic World, XXIV. 19):—

"Es Maria la nave de gracia, San Jose la vela, el Nino el timon; Y los remos son las buenas almas Que van al Rosario con gran devocion." i.e.

["Mary is the ship of grace, St. Joseph is the sail, The Child (Jesus) is the helm, And the oars are the pious souls who devoutly pray."]

One of the little Italian songs called razzi neddu, recorded by Mrs. Busk, is even briefer:—

"Maruzza lavava, Giuseppe stinnia, Gesu si stricava Ca minna vulia."

["Sweet Mary was washing, Joseph was hanging out the clothes to dry, Jesus was stretching Himself on the ground, For so His mother willed."]

A popular Spanish lullaby recorded by De Gubernatis in his great study of birth customs and usages, runs as follows in translation (500. 310):—

"The Baby Child of Mary, Now cradle He has none; His father is a carpenter, And he shall make Him one.

"The Lady, good St. Anna, The Lord St. Joachim, They rock the Baby's cradle, That sleep may come to Him.

"Then sleep, thou too, my baby, My little heart so dear; The Virgin is beside thee, The Son of God is near."

Among the many versions and variants of the familiar child's prayer, "Now I lay me down to sleep," cited by the Countess Martinengo-Cesaresco (500. 202-213), is to be included the following, found among the Greeks of the Terra d'Otranto, in Italy:—

"I lay me down to sleep in my little bed; I lay me down to sleep with my Mamma Mary; the Mamma Mary goes hence and leaves me Christ to keep me company."

Some of the most naive legends are those which deal with the Child and His mother in the early years of life. "Our Lady's Thistle" (Carduus Marianus) receives its name "because its green leaves have been spotted white ever since the milk of the Virgin fell upon it, when she was nursing Jesus, and endowed it with miraculous virtues." A German tradition tells the same story of the Polypodium vulgare (Marienmilch), based upon an older legend of the goddess Freia, many of whose attributes, with the lapse of heathendom, passed over to the central female figure of Christianity (448. 499). A similar origin of the white lily from the milk of Juno is given in Greek mythology (462. IV. 1671).

In Devonshire, the custom of burning a faggot of ash at Christmas, is traced back to the fact that "the Divine Infant at Bethlehem was first washed and dressed by a fire of ash-wood" (448. 235).

In Spain the rosemary is believed to blossom on the day of Christ's passion, and the legend accounting for this tells us that "the Virgin Mary spread on a shrub of rosemary the underlinen and little frocks of the infant Jesus." The peasantry believe that rosemary "brings happiness on those families who employ it in perfuming the house on Christmas night" (448. 526).

Joseph and Mary.

The suspicions entertained by Joseph (as indicated in the narrative of St. Matthew i. 19), when the birth of the child of Mary was first announced, have found deep expression in folk-thought. According to one Oriental legend, the infant Christ himself spoke, declaring that "God had created Him by His word, and chosen Him to be His servant and prophet" (547. 254).

Another tradition, cited by Folkard, states that (448. 279): "Before the birth of our Saviour, the Virgin Mary longed extremely to taste of some tempting cherries which hung upon a tree high above her head; so she requested Joseph to pluck them. Joseph, however, not caring to take the trouble, refused to gather the cherries, saying sullenly, 'Let the father of thy child present thee with the cherries if he will!' No sooner had these words escaped his lips, than, as if in reproof, the branch of the cherry-tree bowed spontaneously to the Virgin's hand, and she gathered its fruit and ate it. Hence the cherry is dedicated to the Virgin Mary."

In Finland the white side of the flounder "is said to have been caused by the Virgin Mary's laying her hand upon it," and an Eastern legend states that "the Angel Gabriel restored a sole to life, to assure the Virgin Mary of the truth of the miraculous conception." Ralston cites from the Kherson Government in Russia the following:—

"At the time of the Angelic Salutation, the Blessed Virgin told the Archangel Gabriel that she would give credit to his words, if a fish, one side of which had already been eaten, were to come to life again. That moment the fish came to life, and was put back into the water." This legend, accounting for the shape of the sole, finds perhaps its origin in "the old Lithuanian tradition that the Queen of the Baltic Sea once ate half of it and threw the other half into the sea again"—another example of the transference of older stories to the cycle of the Virgin Mary (520. 334).

De Gubernatis records from Andalusia, in Spain, a legend which tells how the Holy Family, journeying one day, came to an orange-tree guarded by an eagle. The Virgin "begged of it one of the oranges for the Holy Child. The eagle miraculously fell asleep, and the Virgin thereupon plucked not one but three oranges, one of which she gave to the infant Jesus, another to Joseph, and the third she kept for herself. Then, and not till then, the eagle that guarded the orange-tree awoke" (448. 478).

A beautiful pendant to this Spanish tale is found in the Roumanian story cited by Folkard:—

"The infant Jesus, in the arms of the Blessed Virgin, becomes restless, will not go to sleep, and begins to cry. The Virgin, to calm the Holy Child, gives Him two apples. The infant throws one upwards and it becomes the Moon; He then throws the second, and it becomes the Sun. After this exploit, the Virgin Mary addresses Him and foretells that He will become the Lord of Heaven" (448.222).

In his recent book on Childhood in Literature and Art, Mr. Scudder treats of the Christ-Child and the Holy Family in mediaeval and early Christian art and literature (350. 57-65, 83-99), calling special attention to a series of twelve prints executed in the Netherlands, known as The Infancy of our Lord God and Saviour, Jesus Christ, in which we have "a reproduction of the childhood of the Saviour in the terms of a homely Netherland family life, the naturalistic treatment diversified by the use of angelic machinery" (350.91).

Moslem Lore of the Christ.

In the Toldoth Jesu, which Clouston terms "a scurrilous Jewish 'Life of Christ,'"—the Hebrew text with a Latin translation and explanatory notes, appeared at Leyden in 1705, under the title Historia Jeschuce Nazareni,—the many wonders admitted to have been performed by Christ are ascribed to his "having abstracted from the Temple the Ineffable Name and concealed it in his thigh,"—an idea thought to be of Indian origin. Clouston goes so far as to say: "Legends of the miracles of Isa, son of Maryam, found in the works of Muslim writers, seem to have been derived from the Kuran, and also from early Christian, or rather quasi-Christian traditions, such as those in the apocryphal gospels, which are now for the most part traceable to Buddhist sources." One belief of the Mohammedans was that "the breath of the Messiah had the virtue of restoring the dead to life" (422. II. 395, 408, 409).

In the first volume of the Orientalist, Muhammed Casim Siddi Lebbe gives an account of the views of Arabian writers regarding the Virgin Mary and Jesus. Weil has also devoted a section of his work on Mussulman legends to "John, Mary, and Christ." When the child Jesus was born, we are told, the withered trunk of a date tree against which the Virgin leaned, "blossomed, and its withered branches were covered with fresh dates," while "a fountain of fresh water gushed forth from the earth at her feet" (547. 249-264).

The Christ-Child To-day.

Folk-stories and churchly legends tell us that the Christ-Child still walks the earth, and appears unto the saints and sinners of this world.

Folkard reports a tradition from the Havel country in North Germany:—

"One Christmas Eve a peasant felt a great desire to eat cabbage and, having none himself, he slipped into a neighbour's garden to cut some. Just as he had filled his basket, the Christ-Child rode past on his white horse, and said: 'Because thou hast stolen on the holy night, thou shalt immediately sit in the moon with thy basket of cabbage.'" And so, we are told, "the culprit was immediately wafted up to the moon," and there he can still be seen as "the man in the moon" (448. 265).

Brewer gives many of the churchly legends in which the Christ-Child appears to men and women upon earth, either in the arms of the Virgin, as he came to St. Agnes of Monte Pulciano and to Jeanne Marie de Maille, or as a glorious child, in which form he appeared alone to St. Alexander and Quirinus the tribune, in the reign of Hadrian; to St. Andrew Corsini, to call him to the bishopric of Fiesole; to St. Anthony of Padua, many times; to St. Cuthbert, to rebuke him (a child of eight years) for wasting his time in play; to St. Emiliana of Florence, with the same purpose; to St. Oxanna, and to St. Veronica of Milan (191. 59, 60). Among the rude peasantry of Catholic Europe belief in the visitations of the Christ-Child lingers, especially at the season of His birth. With them, as Milton thought,—"Millions of spiritual creatures walk the earth." Yet not unseen, but seen often of the good and wise, the simple and innocent, and greatest of these visitants of earth is the Child Jesus, ever occupied about His Father's business.



CHAPTER XXVII.

PROVERBS, SAYINGS, ETC., ABOUT PARENTS, FATHER AND MOTHER.

1. Be a father to virtue, but a father-in-law to vice.

2. Bread is our father, but kasha [porridge] is our mother. —Russian.

3. Call not that man wretched, who, whatever ills he suffers, has a child he loves.—Southey.

4. Children suck the mother when they are young, and the father when they are old.

5. Children see in their parents the past, they again in their children the future; and if we find more love in parents for their children than in children for their parents, this is sad and natural. Who does not fondle his hopes more than his recollections?—Eotvos.

6. Choose a good mother's daughter, though her father were the devil.—Gaelic.

7. Die Menschheit geben uns Vater und Mutter, die Menschlichkeit aber gibt uns nur die Erziehung. [Human nature we owe to father and mother, but humanity to education alone.]—Weber.

8. Die Mutter geben uns von Geiste Warme, und die Vater Licht. [Our mothers give us warmth of spirit; our fathers, light.]—Jean Paul.

9. Die Mutter sagt es, der Vater glaubt es, ein Narr zweifelt daran. [The mother says it, the father believes it, the fool doubts it.]—Pistorius.

10. Dos est magna parentum Virtus. [The virtue of parents is a great dowry.]—Horace.

11. En olle kan beter sofen kinner erneren, as sofen kinner en olle. [A parent can more easily maintain seven children than seven children one parent.]—Low German.

12. Fader og Moder ere gode, end er Gud bedre. [Father and mother are kind, but God is better.]—Danish.

13. He knows not what love is that hath no children.

14. He that loveth father and mother more than me is not worthy of me.—Jesus.

15. If poverty is the mother of crimes, want of sense is the father of them.—La Bruyere.

16. Keep thy father's commandment, and forsake not the law of thy mother.—Bible.

17. La buena vida padre y madre olvida. [Prosperity forgets father and mother.]—Spanish.

18. Laus magna natis obsequi parentibus. [Great praise comes to children for having complied with the wishes of their parents.] —Phoedrus.

19. Look at home, father priest, mother priest; your church is a hundred-fold heavier responsibility than mine can be. Your priesthood is from God's own hands.—Henry Ward Beecher.

20. One mother is more venerable than a thousand fathers. —Laws of Manu.

21. Parents are the enemies of their children, if they refuse them education.—Eastern Proverb.

22. Parents' blessings can neither be drowned in water, nor consumed in fire.

23. Parents we can have but once.—Dr. Johnson.

24. Parents say: "Our boy is growing up." They forget his life is shortening.—Afghan.

25. Respect for one's parents is the highest duty of civil life. —Chinese.

26. The bazaar knows neither father nor mother.—Turkish.

27. The crow says: "O my son, whiter than muslin."—Afghan.

28. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.—Bible.

29. The house of the childless is empty; and so is the heart of him that hath no wife.—Hitopadesa.

30. The joys of parents are secret, and so are their griefs and fears.—Bacon.

31. These are my jewels.—Cornelia (mother of the Gracchi).

32. They who have lost an infant are never, as it were, without an infant child.—Leigh Hunt.

33. To a father, when his child dies, the future dies; to a child, when his parents die, the past dies.—Auerbach.

34. To make a boy despise his mother's care is the straightest way to make him also despise his Redeemer's voice; and to make him scorn his father and his father's house, the straightest way to make him deny his God and his God's heaven.—Ruskin.

35. Unworthy offspring brag most of their worthy descent. —Danish.

36.

Vom Vater hab'ich die Statur, Des Lebens ernstes Fuhren; Von Mutterchen die Frohnatur Und Lust zu fabulieren. [My father's stature I possess And life's more solemn glory; My mother's fund of cheerfulness, Her love for song and story.]—Goethe.

37. Was der Mutter an's Herz geht, das geht dem Vater nur an die Kniee. [What goes to the mother's heart goes only to the father's knees.]—German.

38. Wer nicht Kinder hat, der weiss nicht, warum er lebt. [Who has not children knows not why he lives.]—German.

39. Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.—Bible.

40. Whoso robbeth his father or his mother, and saith, It is no transgression, the same is the companion of a destroyer.—Bible.



CHAPTER XXVIII.

PROVERBS, SAYINGS, ETC., ABOUT THE CHILD, MANKIND, GENIUS, ETC.

1. Argument is like an arrow from a cross-bow, which has great force, though shot by a child.—Bacon.

2. Childhood often holds a truth in its feeble fingers, which the grasp of manhood cannot retain, and which it is the pride of utmost age to recover.—Ruskin.

3. Children always turn toward the light.—Hare.

4. Der grosste Mensch bleibt stets ein Menschenkind. [The greatest man always remains a son of man.]—Goethe.

5. Dieu aide a trois sortes de personnes,—aux fous, aux enfants, et aux ivrognes. [God protects three sorts of people,—fools, children, and drunkards.]—French.

6. Enfants et fous sont devins. [Children and fools are soothsayers.]—French.

7. Every child is, to a certain extent, a genius, and every genius is, to a certain extent, a child.—Schopenhauer.

8. Except ye be converted, and become as little children, ye cannot enter into the kingdom of heaven.—Jesus.

9. Fede ed innocenzia son reperte Solo ne' pargoletti. [Faith and innocence we find Only in the children's mind.] —Dante.

10. Genius is the power of carrying the feelings of childhood into the powers of manhood.—Coleridge.

11. Genius must be born, and never can be taught.—Dryden.

12. Genius should be the child of genius, and every child should be inspired.—Emerson.

13. God is kind to fou [i.e. drunken] folk and bairns.—Scotch.

14. God watches over little children and drunkards.—Russian.

15. Heaven lies about us in our infancy.—Wordsworth.

16. I love God and little children.—Jean Paul.

17. If children grew up according to early indications, we should have nothing but geniuses.—Goethe.

18. Infancy presents body and spirit in unity; the body is all animated.—Coleridge.

19. Ingenio non atate adipiscitur sapientia. [Wisdom comes by nature, not by age.]—Latin.

20. Kinder und Narren sprechen die Wahrheit. [Children and fools tell the truth.]—German.

21. Kloke kinner ward nit old. [Wise children don't live long.] —Frisian.

22. L'homme est toujours l'enfant, et l'enfant toujours l'homme. [The man is always the child, and the child is always the man.] —French.

23. Mankind at large always resembles frivolous children; they are impatient of thought, and wish to be amused.—Emerson.

24. Men are but children of a larger growth; Our appetites are apt to change as theirs, And full as craving, too, and full as vain.—Dryden.

25. Men are unwiser than children; they do not know the hand that feeds them.—Carlyle.

26. Men deal with life as children with their play, Who first misuse, then cast their toys away.—Cowper.

27. Men fear death as children to go into the dark.—Bacon.

28. Nature is full of freaks, and now puts an old head on young shoulders, and then a young heart beating under fourscore winters.—Emerson.

29. Nothing is so intelligible to the child, nothing seems so natural to him as the marvellous or the supernatural.—Zacharia.

30. Odi puerulos pracoci ingenio. [I hate boys of precocious genius.]—Cicero.

31. on oi theoi philousin apothnaeskei neos. [He whom the gods love dies young.]—Menander.

32. Poeta nascitur, non fit. [A poet is born, not made.]—Latin.

33. Prophete rechts, Prophete links, Das Weltkind in der Mitten. [Prophets to right of him, prophets to left of him, The world-child in the middle.]—Goethe.

34. So wise, so young, they say, do ne'er live long. —Shakespeare (Rich. III. iii. 1).

35. Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven.—Jesus.

36. The best architecture is the expression of the mind of man-hood by the hands of childhood.—Ruskin.

37. The birth of a child is the imprisonment of a soul.—Simons.

38. The boy's story is the best that is ever told.—Dickens.

39. The child is father of the man.—Wordsworth.

40. The childhood shows the man As morning shows the day.—Milton.

41. The wisest doctor is gravelled by the inquisitiveness of a child.—Emerson.

42. These moving things, ca'ed wife and weans, Wad move the very heart o' stanes.—Burns.

43. They who have lost an infant are never, as it were, without an infant child.—Leigh Hunt.

44. To be young is to be as one of the immortals.—Hazlitt.

45. Wage du zu irren und zu traumen: Hoher Sinn liegt oft im kind'schen Spiel. [Dare thou to err and dream; Oft deep sense a child's play holds.]—Schiller.

46. Wer darf das Kind beim rechten Namen nennen? [Who dare give the child its right name?]—Goethe.

47. Whilst we converse with what is above us, we do not grow old but grow young.—Emerson.

48. Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.—Jesus.

49. Ye are but children.—Egyptian Priest (to Solon).



CHAPTER XXIX.

PROVERBS, SAYINGS, ETC., ABOUT THE MOTHER AND CHILD.

1. A child may have too much of its mother's blessing.

2. A kiss from my mother made me a painter.—Benj. West.

3. Ama sinhesten, ezduenac, ain zuna. [Who does not follow his mother will follow his stepmother, i.e. who will not hear must feel.]—Basque.

4. A mother curses not her son.—Sanskrit.

5. An ounce o' mother-wit is worth a pound o' clergy.—Scotch.

6. As if he had fallen out of his mother's mouth (i.e. so like his mother).—Low German.

7. Barmherzige Mutter ziehen grindige Tochter. [Compassionate mothers bring up scabby daughters.]—German.

8. Choose cloth by its edge, a wife by her mother.—Persian.

9. Das Kind, das seine Mutter verachtet, hat einen stinkenden Atem. [The child that despises its mother has a fetid breath.]—German.

10. Das Kind fallt wieder in der Mutter Schooss. [The child falls back into its mother's bosom.]—German.

11. Das Kind folgt dem Busen. [The child follows the bosom.]—German.

12. Die Mutter eine Hexe, die Tochter auch eine Hexe. [Mother a witch, daughter also a witch.]—German.

13. Die Tochter ist wie die Mutter. [Like mother, like daughter.]—German.

14. Es meinet jede Frau, ihr Kind sei ein Pfau. [Every woman thinks her child a peacock.]—German.

15. Es ist kein' so bose Mutter, sie zohe gern ein frommes Kind. [There is no mother so bad but that she will bring up a good child.]—German.

16. Fleissige Mutter hat faule Tochter. [A diligent mother has a lazy daughter.]—German.

17. God pardons like a mother who kisses the offence into everlasting forgetfulness.—Henry Ward Beecher.

18. Happy is the boy whose mother is tired of talking nonsense to him before he is old enough to know the sense of it.—Hare.

19. He deceives thee, who tells thee that he loves thee more than thy mother does.—Russian.

20. He has faut [i.e. need] o' a wife that marries mam's pet. —Scotch.

21. He that is born of a hen must scrape for a living.

22. I have always found that the road to a woman's heart lies through her child.—Haliburton.

23. I would desire for a friend the son who never resisted the tears of his mother.—Lacretelle.

24. If the world were put into one scale and my mother into the other, the world would kick the beam.—Lord Langdale.

25. In a matter of life and death don't trust even your mother; she might mistake a black bean [nay] for a white one [yea].—Alcibiades.

26. lst eine Mutter noch so arm, so giebt sie ihrem Kinde warm. [However poor a mother is, she keeps her child warm.]—German.

27. It is not as thy mother says, but as thy neighbours say. —Hebrew.

28. Jedes Mutterkind ist schon. [Every mother's child is beautiful.]—German.

29. Keine Mutter tragt einen Bastart. [No mother bears a bastard.]—German.

30. La madre pitiosa fa la figluola tignosa. [A merciful mother makes a scabby daughter.]—Italian.

31. Like mother, like daughter.

32. Mai agucosa, filha preguicosa. [Diligent mother, idle daughter.]—Portuguese.

33. Mere piteuse fait sa fille rogneuse. [A merciful mother makes her daughter scabby.]-French.

34. Milk with water is still milk [i.e. though, your mother is bad, she is nevertheless your mother].—Badaga.

35. Mothers' darlings are but milksop heroes.

36. Mothers' love is the cream of love.

37. Muttertreu wird taglich neu. [Mother's truth keeps constant youth.]—German.

38. Mysterious to all thought, A mother's prime of bliss, When to her eager lips is brought Her infant's thrilling kiss.—Keble.

39. Nature sent women into the world that they might be mothers and love children, to whom sacrifices must ever be offered, and from whom none can be obtained.—Jean Paul.

40. No bones are broken by a mother's fist.—Russian.

41. No hay tal madre come la que pare. [There is no mother like her who bears.]—Spanish.

42. O l'amour d'une mere! amour quo nul n'oublie! Pain merveilleux, que Dieu partage et multiplie! Table toujours servie au paternel foyer! Chacun en a sa part, et tous l'ont tout entier. [O mother-love! love that none ever forgets! Wonderful bread, that God divides and multiplies! Table always spread beside the paternal hearth! Each one has his part of it, and each has it all!] —Victor Hugo.

43. One good mother is worth a hundred schoolmasters.

44. One scream of fear from a mother may resound through the whole life of her daughter.—Jean Paul.

45. Seem I not as tender to him As any mother? Ay, but such a one As all day long hath rated at her child, And vext his day, but blesses him asleep. —Tennyson.

46. Sind die Kinder klein, so treten sie der Mutter auf den Schooss; sind die Kinder gross, so treten sie der Mutter auf das Herz. [When the children are small they tread upon the mother's breast; when they are large they tread upon the mother's heart.]—German.

47. So moder, so dogter. [Like mother, like daughter.]—Frisian.

48. Stabat Mater dolorosa Juxta crucem lacrymosa Quo pendebat Filius.

[Sorrow-stricken stood the Mother Weeping by the cross On which hung her Son.] —Mediaeval Latin Hymn.

49. Tendresse maternelle toujours se renouvelle. [A mother's affection is forever new.]—French.

50. The child is often kissed for the mother's (nurse's) sake.

51. The elephant does not find his trunk heavy, nor the mother her babe.—Angolese (Africa).

52. The future destiny of the child is always the work of the mother.—Napoleon.

53. The good mother says not "Will you?" but gives.—Italian.

54. The mother's heart is always with her children.

55. The mother's breath is aye sweet.—Scotch.

56. The mother knows best if the child be like the father.

57. The mother makes the house or mars it.

58. The nurse's bread is better than the mother's cake. —Frisian.

59. The prayer of the mother fetches her child out of the bottom of the sea.—Russian.

60. The watchful mother tarries nigh, Though sleep has closed her infant's eye.—Keble.

61. There is nothing more charming to see than a mother with her child in her arms, and there is nothing more venerable than a mother among a number of her children.—Goethe.

62. Though a mother be a wolf, she does not eat her cub's flesh.—Afghan.

63. Timidi mater non flet. [The coward's mother need not weep.]—Latin.

64. To a child in confinement its mother's knee is a binding-post. —Hitopadesa.

65. Unhappy is the man for whom his own mother has not made all mothers venerable.—Jean Paul.

66. Unless the child cries even the mother will not give it suck.—Telugu.

67. Wer ein saugendes Kind hat, der hat eine singende Frau. [Whoever has a suckling child, has a singing wife.]—German.

68. Wer dem Kinde die Nase wischt, kusst der Mutter den Backen. [Whoever wipes a child's nose kisses the mother's cheek.]—German.

69. What a mother sees coils itself up, but does not come out [i.e. the faults of her child].-Angolese (Africa).

70. You desire, O woman, to be loved ardently and forever until death; be the mothers of your children.—Jean Paul.

71. Zu solchen Kindern gehort eine solche Mutter. [To such children belongs such a mother.]—German.



CHAPTER XXX.

PROVERBS, SAYINGS, ETC., ABOUT FATHER AND CHILD.

1. An dem Kind kennt man den Vater wohl. [The father is known from the child.]—German.

2. Bone does not let go flesh, nor father son.—Angolese.

3. Bose Kinder machen den Vater fromm. [Bad children make the father good.]—German.

4. Chi non ha figluoli non sa qualche cosa sia amore. [Who has not children knows not what love is.]—Italian.

5. Child's pig, but father's bacon.

6. Ein Vater ernahrt ehei zehn Kinder, denn zehn Kinder einen Vater. [One father can better nourish ten children, than ten children one father.]—German.

7. Fathers alone a father's heart can know.—Young.

8.Fathers first enter bonds to Nature's ends, And are her sureties ere they are a friend's. —George Herbert.

9.Fathers that wear rags Do make their children blind; But fathers that wear bags Do make their children kind. —Shakespeare (King Lear, ii. 4).

10.Fathers their children and themselves abuse, That wealth a husband for their daughters choose. —Shirley.

11. Happy is he that is happy in his children.

12. Happy is the child whose father went to the devil.

13. Haur nizar-galeac aitari bizzarra thira. [The child that will cry, pulls at its father's beard.]—Basque.

14. He has of [i.e. is like] his father.—Russian.

15. He is a chip of the old block.

16. He is cut out of his father's eyes [i.e. very like his father].—Frisian.

17. He is the son of his father.

18. He is a wise child that knows his own father.

19. He that can discriminate is the father of his father.—Veda.

20. He that hath wife and children wants not business.

21. He that marries a widow and three children marries four thieves.—Spanish.

22. He that hath a wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief.—Bacon.

23. He was scant o' news that told that his father was hanged. —Scotch.

24. He who hath but one hog makes him fat; he who hath but one son makes him a fool.—Italian.

25. It is a wise father that knows his own child.—Shakespeare (Merch. of Venice, ii. 2).

26. Like father, like son.—Arabic.

27. Man sieht dem Kind an, was er fur einen Vater hat. [By the child one sees what sort of man his father is.]—German.

28. Many a father might say ... "I put in gold into the furnace, and there came out this calf."—Spurgeon.

29. Many a good father has a bad son.

30. On est toujours le fils de quelqu'un. Cela console. [One is always the son of somebody. That is a consolation.]—French.

31. Patris est filius. [He is the son of his father.]—Latin.

32. Such a father, such a son.—Spanish.

33. Tel pere, tel fils. [Like father, like son.]—French.

34. The child is the father of the man.—Wordsworth.

35. The child has a red tongue like its father.

36. The Devil's child, the Devil's luck.

37. The father can no more destroy his son than the cloud can extinguish by water the lightning which precedes from itself.—Raghuvansa.

38. The fathers have eaten sour grapes, and the children's teeth are set on edge.—Bible.

39. The glory of children are their fathers.—Bible.

40. The gods do not avenge on the son the misdeeds of the father. Each, good or bad, reaps the just reward of his own actions. The blessing of the parents, not their curse, is inherited.—Goethe.

41. The ungrateful son is a wart on his father's face; to leave it is a blemish, to cut it a pain.—Afghan.

42. The words that a father speaks to his children in the privacy of home are not heard by the world, but, as in whispering-galleries, they are clearly heard at the end and by posterity.—Jean Paul.

43. To a father, who is growing old, there is nothing dearer than a daughter.—Euripides.

44. To a father, when his child dies, the future dies; to a child, when his parents die, the past dies.—Auerbach.

45. Vinegar the son of wine [i.e. an unpopular son of a popular father].—Talmud.

46. Whoso wishes to live without trouble, let him keep from step-children and winter-hogs.—Low German.



CHAPTER XXXI.

PROVERBS, SAYINGS, ETC., ABOUT CHILDHOOD, YOUTH, AND AGE.

1. A' are guid lasses, but where do a' the ill wives come frae? —Scotch.

2. Age does not make us childish, as people say; it only finds us still true children.—Goethe.

3. Aliud legunt pueri, aliud viri, aliud senes. [Children read one way, men another, old men another.]—Terence.

4. A man at five may be a fool at fifteen.

5. A man at sixteen will prove a child at sixty.

6. An old knave is no babe.

7. A smiling boy seldom proves a good servant.

8. Auld folk are twice bairns.—Scotch.

9. Aus gescheidenen Kindern werden Gecken. [From clever children come fools.]—German.

10. Aus Kindern werden Leute, aus Jungfern werden Braute. [From children come grown-up people, from maidens come brides.] —German.

11. Better bairns greet [i.e. weep] than bearded men. —Scotch.

12. Childhood and youth see all the world in persons. —Emerson.

13. Childhood often holds a truth in its feeble fingers, which the grasp of manhood cannot retain, and which it is the pride of utmost age to recover.—Ruskin.

14. Childhood shows the man, as morning shows the day.—Milton.

15. Der Jungling kampft, damit der Greis geniesse. [The youth fights, in order that the old man may enjoy.]—Goethe.

16. Een diamant van een dochter wordt een glas van eene vrouw. [A diamond of a daughter becomes a glass of a wife.]—Dutch.

17. Eident [i.e. diligent] youth makes easy age.—Scotch.

18. Ewig jung zu bleiben Ist, wie Diehter schreiben, Hochstes Lebensgut; Willst du es erwerben, Musst du fruhe sterben. [To remain ever-young Is, as poets write, The highest good of life; If thou wouldst acquire it, Thou must die young.]—Ruckert.

19. Fanciulli piccioli, dolor di testa; fanciulli grandi dolor di cuore. [Little children bring head-ache, big children, heart-ache.] —Italian.

20. Giovine santo, diavolo vecchio. [Young saint, old devil.] —Italian.

21. Hang a thief when he's young, and he'll no steal when he's auld.—Scotch.

22. Happy child! the cradle is still to thee an infinite space; once grown into a man, and the boundless world will be too small to thee.—Schiller.

23. He cometh to you with a tale which holdeth children from play, and old men from the chimney-corner.—Sir Philip Sidney.

24. He who mocks the infant's faith Shall be mocked in age and death.—Blake.

25. How little is the promise of the child fulfilled in the man! —Ovid.

26. If you lie upon roses when young, you will lie upon thorns when old.

27. Ihr Kinder, lernet jetzt genug, Ihr lernt nichts mehr in alten Zeiten. [Ye children, learn enough now; When time has passed, you will learn nothing more.]—Pfeffel.

28. In childhood a linen rag buys friendship.—Angolese.

29. In childhood be modest, in youth temperate, in manhood just, and in old age prudent.—Socrates.

30. In the opening bud you see the youthful thorns.—Talmud.

31. In youth one has tears without grief; in age, grief without tears.—Jean Paul.

32. Invention is the talent of youth, and judgment of age. —Swift.

33. It's no child's play, when an old woman dances.—Low German.

34. Jong rijs is te buigen, maar geen oude boomen. [A young twig can be bent, but not old trees.]—Dutch.

35. Jonge lui, domme lui; oude lui, koude lui. [Young folk, silly folk; old folk, cold folk.]—Dutch.

36. Junge Faullenzer, alte Bettler. [Young idlers, old beggars.] —German.

37. Just at the age 'twixt boy and youth When thought is speech, and speech is truth.—Scott.

38. La jeunesse devrait etre une caisse d'epargne. [Youth ought to be a savings-bank.]—Mme. Svetchin.

39. Learn young, learn fair; Learn auld, learn mair.—Scotch.

40. Let the young people mind what the old people say, And where there is danger, keep out of the way.

41. Levity is artlessness in a child, a shameful fault in men, and a terrible folly in old age.—La Rochefoucauld.

42. Maids are May when they are maids, but the sky changes when they are wives.—Shakespeare (As You Like It, iv. 1).

43. Man schont die Alten, wie man die Kinder schont. [We spare old people, as we spare children.]—Goethe.

44. Man mut de kinner bugen, so lange se junk sunt. [Children must be bent while they are young.]—Frisian.

45. Man's second childhood begins when a woman gets hold of him.—Barrie.

46. My son's my son till he hath got him a wife, But my daughter's my daughter all the days of her life.

47. Nicht die Kinder bloss speist man mit Marchen ab. [Not children alone are put off with tales.]—Leasing.

48. Old head and young hand.

49. Old heads will not suit young shoulders.

50. Old men are twice children.—Greek.

51. Once a man and twice a child.

52. Se il giovane sapesse, se il vecchio potesse, c' non c' e cosa che non si facesse. [If the youth but knew, if the old man but could, there is nothing which would not be done.]—Italian.

53. Study is the bane of boyhood, the element of youth, the indulgence of manhood, and the restorative of age.—Landor.

54. The household is the home of the man as well as of the child.—Emerson.

55. The man whom grown-up people love, children love still more.—Jean Paul.

56. There are in man, in the beginning, and at the end, two blank book-binder's leaves,—childhood and age.—Jean Paul.

57. We are children for the second time at twenty-one, and again when we are gray and put all our burden on the Lord.—Barrie.

58. We bend the tree when it is young.—Bulgarian.

59. When bairns are young they gar their parents' heads ache; when they are auld they make their hearts break.—Scotch.

60. When children, we are sensualists, when in love, idealists. —Goethe.

61. Wie die Alten sungen, so zwitschern auch die Jungen. [As the old birds sing, the young ones twitter.]—German.

62. Wir sind auch Kinder gewesen. [We too were once children.] —German.

63. Young men think that old men are fools; but old men know young men are fools.—Chapman.

64. Youth is a blunder; manhood, a struggle; old age, a regret. —Disraeli.

65. Youth is full of sport, age's breath is short; Youth is nimble, age is lame; Youth is hot and bold, age is weak and cold; Youth is wild, and age is tame.—Shakespeare.



CHAPTER XXXII.

PBOVEKBS, SAYINGS, ETC., ABOUT THE CHILD AND CHILDHOOD.

1. A beltless bairn cannot lie.—Scotch.

2. A burnt child dreads the fire.

3. A child is a Cupid become visible.—Novalis.

4. A daft nurse makes a wise wean.—Scotch.

5. A growing youth has a wolf in his belly.

6. A hungry belly has no ears.

7. A lisping lass is good to kiss.

8. All work and no play makes Jack a dull boy.

9 An infant crying in the night, An infant crying for the light; And with no language but a cry.—Tennyson.

10. A pet lamb makes a cross ram.

11. A reasonable word should be received even from a child or a parrot.—Sanskrit.

12. A simple child That lightly draws its breath, And feels its life in every limb, What should it know of death?—Wordsworth.

13. As sair greets [as much weeps] the bairn that's paid at e'en as he that gets his whawks in the morning.—Scotch.

14. A tarrowing bairn was never fat.—Scotch.

15. Auld men are twice bairns.—Scotch.

16. Auld wives and bairns make fools of physicians.—Scotch.

17. Bairns are certain care, but nae sure joy.—Scotch.

18. Be born neither wise nor fair, but lucky.—Russian.

19. Behold the child, by Nature's kindly law, Pleased with a rattle, tickled with a straw.—Pope.

20. Better be unborn than untaught.—Gaelic.

21. Birth's good, but breeding's better.—Scotch.

22. Bon sang ne peut mentir. Qui naquit chat court apres les souris. [Good blood cannot lie. The kitten will chase the mouse.]—French.

23. Broken bread makes hale bairns.—Scotch.

24. By sports like these are all their cares beguil'd, The sports of children satisfy the child.—Goldsmith.

25. Ce que l'enfant entend au foyer, est bientot connu jusqu'au Moistre. [What children hear at the fireside is soon known as far as Moistre (a town in Savoy).]—French.

26. Che nasce bella nasce maritata. [A beautiful girl is born married.]—Italian.

27. Childhood and youth see the world in persons.—Emerson.

28. Childhood is the sleep of Reason.—Rousseau.

29. Children and chickens are always a-picking.

30. Children and drunken people tell the truth.

31. Children and fools speak the truth.—Greek.

32. Children and fools have many lives.

33. Children are certain sorrows, but uncertain joys.—Danish.

34. Children are the poor man's wealth.—Danish.

35. Children are very nice observers, and they will often perceive your slightest defects.—Fenelon.

36. Children cry for nuts and apples, and old men for gold and silver.

37. Children have more need of models than of critics.—Jouberi.

38. Children have wide ears and long tongues.

38a. Children increase the cares of life, but they mitigate the remembrance of death.

39. Children, like dogs, have so sharp and fine a scent, that they detect and hunt out everything—the bad before all the rest.—Goethe.

40. Children of wealth, or want, to each is given One spot of green, and all the blue of heaven.—Holmes.

41. Children pick up words as chickens peas, And utter them again as God shall please.

42. Children should have their times of being off duty, like soldiers.—Ruskin.

43. Children to bed, and the goose to the fire.

44. Children should laugh, but not mock; and when they laugh, it should not be at the weaknesses and faults of others.—Buskin.

45. Children sweeten labours, but they make misfortunes more bitter.—Bacon. 46. Children tell in the streets what they hear round the hearth.—Portuguese.

47. Das kann ein Kind machen. [A child can do that—that is very easy.]—German.

48. Das Kind mit dem Bade verschutten. [To throw away the child with the bath—to reject the good along with the bad.]—German.

49. Dat is en kinnerspil. [That's child's play—very easy.] —Frisian.

50. Dat lutjeste un lefste. [The youngest and dearest.] —Frisian.

51. Dawted [i.e. petted] bairns dow bear little.—Scotch.

52. Dawted dochters mak' dawly [slovenly] wives.—Scotch.

53. Delightful task! to rear the tender thought, To teach the young idea how to shoot.—Thomson.

54. De wesen wil bemint, de nem sin naver kind. [Who would be loved, let him take his neighbour's child.]—Frisian.

55. Die Kinder sind mein liebster Zeitvertreib. [Children are my dearest pastime.]—Chamisso.

56. Dochders zijn broze waaren. [Daughters are brittle ware.]—Dutch.

57. Do not meddle wi' the de'il and the laird's bairns.—Scotch.

58. Do not talk of a rape [rope] to a chiel whose father was hangit.—Scotch.

59. Do not train boys to learning by force or harshness; but direct them to it by what amuses their minds, so that you may be the better able to discover with accuracy the peculiar bent of the genius of each.—Plato.

60. Education begins its work with the first breath of life. —Jean Paul.

61. Education commences at the mother's knee, and every word spoken within the hearing of little children tends towards the formation of character.—Ballou.

62. Eet maar Brod, dann wardst du grot. [Eat bread and you'll grow.]—Frisian.

63. Ein Kind, kein Kind, zwei Kind, Spielkind, drei Kind, viel Kind, vier Kind, ein ganzes Hausvoll Kinder. [One child, no child; two children, playing children; three children, many children; four children, a whole house full of children.]—German (with numerous variants).

64. Ein Laster kostet mehr als zwei Kinder. [One crime costs more than two children.]—German.

65. Es ist besser zehn Kinder gemacht, als ein einziges umgebracht. [It is better to have made ten children than to have destroyed one.]—German.

66. Fools and bairns shouldna see things half done.—Scotch.

67. Fools with bookish learning are children with edged tools; they hurt themselves, and put others in pain.—Zimmermann.

68. Fremde Kinder, wir lieben sie nie so sehr als die eignen. [We never love the children of others so well as our own.]—Goethe.

69. Fremde Kinder werden wohl erzogen. [Other people's children are well brought up.]—German.

70. Gie a bairn his will, And a whelp his fill, Nane o' them will e'er do well.—Scotch.

71. Give a child till he craves, and a dog while his tail doth wag, and you'll have a fair dog, but a foul knave.

72. Gie a dog an ill name and he'll soon be hanged.—Scotch.

73. God is kind to fou [i.e. drunken] folk and bairns.—Scotch.

74. God ne'er sent the mouth but He sent the meat wi't.—Scotch.

75. God watches over little children and drunkards.—Russian.

76. Gude bairns are eith [easy] to lear [teach].—Scotch.

77. Happy is he that is happy in his children.

78. He who sends mouths will send meat.

79. Heimerzogen Kind ist bei den Leuten wie ein Rind. [A home-bred child acts like a cow.]—German.

80. He that's born to be hanged will never be drowned.

81. He that is born under a tippeny [two-penny] planet will ne'er be worth a groat.—Scotch.

82. I cuori fanciulli non veston a bruno. [A child's heart puts on no mourning.]—Zendrini.

83. If our child squints, our neighbour's has a cast in both eyes.

84. Ill bairns are best heard at hame.—Scotch.

85. It is the squalling child that gets the milk.—Turkish.

86. Je lieberes Kind, je scharfere Rute. [The dearer the child, the sharper the rod.]—German.

87. Kinder hat man, Kinder kriegt man. [Children bring children.]—German.

88. Kinder kommen von Herzen und gehen zu Herzen. [Children come from the heart, and go to the heart.]—German.

89. Kinder und Bienstocke nehmen bald ab bald zu. [Children and bee-hives now decrease, now increase.]—German.

90. Kind's hand is ball fullt, Kind's zurn is ball stillt. [A child's hand is soon filled, A child's anger is soon stilled.]—Low German.

91. Late children are early orphans.—Spanish.

92. Les enfants sont ce qu'on les fait. [Children are what we make them.]—French.

93. Let thy child's first lesson be obedience, and the second will be what thou wilt.—Franklin.

94. Liebe Kinder haben viele Namen. [Dear children have many names.]—German.

95. Lieber ungezogene, als verzogene Kinder. [Better unbred children than ill-bred ones.]—German.

96. Like the wife wi' the mony daughters, the best comes hindmost.—Scotch.

97. Little pitchers have big ears.

98. Little ones are taught to be proud of their clothes before they can put them on.—LocJce.

99. Lutze potten hebben ok oren [i.e. little children have ears].—Low German.

100. Man is wholly man only when he plays.—Schiller.

101. Maxima debetur pueris reverentia. [The greatest respect is due to boys (youth).]—Juvenal.

102. Men are generally more careful of the breed of their horses and dogs than of their children.—William Penn.

103. Mony a ane kisses the bairn for love of the nurice.—Scotch.

104. More children, more luck.—German.

105. Nessuno nasce maestro. [No one is born master.]—Italian.

106. 'N god Kind, wen't slopt. [A good child, when it sleeps.] —Frisian.

107. O banish the tears of children! Continual rains upon the blossoms are hurtful.—Jean Paul.

108. O formose puer, nimium ne crede colori. [Oh, beauteous boy, trust not too much to thy rosy cheeks.]—Virgil.

109. Of bairns' gifts ne'er be fain, Nae sooner they give but they seek them again.—Scotch.

110. One chick keeps a hen busy.

111. Our young men are terribly alike.—Alex. Smith.

112. Pars minima est ipsa puella sui. [The girl herself is the smallest part of herself.]—Ovid.

113. Parvum parva decent. [Small things become the small.] —Horace.

114. Play is the first poetry of the human being.—Jean Paul.

115. Qui aime bien, chatie bien. [Who loves well chastises well.]—French.

116. Qui parcit virga odit filium. [Who spareth the rod hateth his child.]—Latin.

117. Reckless youth maks ruefu' eild [age].—Scotch.

118. Royet [wild] lads may make sober men.—Scotch.

119. Rule youth well, for eild will rule itself.—Scotch.

120. Salt and bread make the cheeks red.—German.

121. Seven nurses cost the child an eye.—Russian.

122. Small birds [i.e. children] must have meat.

123. Sores are not to be shown to flies, and children are not to be taught to lie.—Malay.

124. Spare the rod and spoil the child.

125. Teach your children poetry; it opens the mind, lends grace to wisdom, and makes the heroic virtues hereditary.—Mahomet.

126. Tenez la bride haute a votre fils. [Keep a tight rein over your son.]—French.

127. That's the piece a step-bairn never gat.—Scotch.

128. The bairn speaks in the field what he hears at the fireside. —Scotch.

129. The bearing and the training of a child is woman's wisdom. —Tennyson.

130. The best horse needs breeding and the aptest child needs teaching.—Arabic.

131. The boy's will is the wind's will.—Lapp.

132. The chief art is to make all that children have to do sport and play.—Locke.

133. The child says nothing but what he heard at the fireside. —Spanish.

134. The de'il's bairns hae the de'il's luck.—Scotch.

135. The heart is a child; it desires what it sees.—Turkish.

136. The heart of childhood is all mirth.—Keble.

137. The king is the strength of the weak; crying is the strength of children.—Sanskrit.

138. The right law of education is that you take the best pains with the best material.—Ruskin.

139. The spring is the youth of trees, wealth is the youth of men, beauty is the youth of women, intelligence is the youth of the young.—Sanskrit.

140. The plays of children are the germinal leaves of all later life.—Froebel.

141. The time of breeding is the time of doing children good. —George Herbert.

142. They were scant o' bairns that brought you up.—Scotch.

143. The youth gets together his materials to build a bridge to the moon, or perchance a palace on the earth; at length middle-aged, he concludes to build a woodshed with them.—Thoreau.

144. They who educate children well are more to be honoured than they who produce them; these gave them life only, those the art of well-living.—Aristotle.

145. To a child all weather is cold.

146. To endure is the first and most necessary lesson a child has to learn.—Rousseau.

147. To write down to children's understandings is a mistake; set them on the scent, and let them puzzle it out.—Scott.

148. Un enfant brule craint le feu. [A burnt child dreads the fire.]—French.

149. Ungezogene Kinder gehen zu Werk wie Binder. [Unbred children go to work like cattle.]—German.

150. Viel Kinder viel Vaterunser, viel Vaterunser viel Segen. [Many children, many Paternosters; many Paternosters, many blessings.]—German.

151. We ought not to teach the children the sciences, but give them a taste for them.—Rousseau.

152. Wen de gosen water sen, dan willen se drinken. [When the geese (i.e. children) see water, they want to drink.]—Frisian.

153. Wenn das Kind ertrunken ist, deckt man den Brunnen. [When the child is drowned, the well is covered.]—German.

154. Wenn Kinder und Narren zu Markte gehen, losen die Kramer Geld. [When children and fools go to market, the dealers make money.]—German.

155. Wenn Kinder wohl schreien, so lebeu sie lange. [When children cry well, they live long.]—German.

156. Wer wil diu kint vraget, der wil si liegen leren. [Who asks children many questions teaches them to lie.]—Old High German.

157. What children hear at home soon flies abroad.

158. When children remain quiet, they have done something wrong.

159. Women and bairns lein [hide] what they ken not.—Scotch.

160. Women and children should retire when the sun does. —Portuguese.

161. You should lecture neither child nor woman.—Russian.

Index to Proverbs, etc.

Following is an index of peoples and authors for the foregoing proverbs and sayings (the references are to pages):—

A, PEOPLES.

Afghan, 377,379,385,389. Angolese, 385,386,387,391. Arabic, 388,400. Badaga, 384. Basque, 382,387. Bulgarian, 393. Chinese, 377. Danish, 377,378,395. Dutch, 391,392,396. Egyptian, 381. English, 376,377,380,382,383,384,385,387,388,390,392,393,394, 395,396,397,398,399,400,401. French, 379,380,383,385,388,395,398,399,400. Frisian, 380,385,392,396,397,399,401. Gaelic, 376,395. German,378,380,382,383,384,385,387,388,390,392,393,396,397,398, 399,400,401. Greek, 393,395. Hebrew, 383. Hindu, 377. Italian, 383,385,387,388,391,393,395,399. Lapp, 400. Latin, 380, 385, 388, 399. Low German, 377, 382, 389, 392, 398. Malay, 399. Oriental, 377. Persian, 382. Portuguese, 383,396, 401. Roman, 378. Russian, 376, 380, 383, 384, 385, 387, 394, 397, 399, 401. Sanskrit, 377, 382, 394, 400. Scotch, 380, 382, 383, 385, 388, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401. Spanish, 377, 384, 388, 398. Telugu, 386. Turkish, 377, 398, 400.

B, AUTHORS, ETC.

Alcibiades, 383. Aristotle, 400. Auerbach, 378, 389. Bacon, 377, 379, 380, 388, 396. Ballon, 396. Barrie, 392, 393. Beecher, 377, 383. Bible, 377, 378, 388. Blake, 391. Burns, 381. Carlyle, 380. Chamisso, 396. Chapman, 393. Cicero, 380. Coleridge, 379, 380. Cornelia, 378. Cowper, 380. Dante, 379. Dickens, 381. Disraeli, 393. Dryden, 379, 380. Emerson, 379, 380, 381, 390, 393, 395. Eotvos, 376. Euripides, 389. Fenelon, 395. Franklin, 398. Froebel, 400. Goethe, 378, 379, 380, 381, 385, 389, 390, 392, 393, 395, 397. Goldsmith, 395. Haliburton, 383. Hare, 379, 383. Hazlitt, 381. Herbert, 387, 400. Hitopadesa, 377, 385. Holmes, 395. Horace, 376, 399. Hugo, 384. Hunt, 378, 381. Jean Paul, 376, 380, 384, 385, 386, 389, 392, 393, 396, 399. Jesus, 377, 379, 381. Johnson, 377. Joubert, 395. Juvenal, 398. Keble, 384, 385, 400. La Bruyere, 377. Lacretelle, 383. Landor, 393. Langdale, 383. La Rochefoucauld, 392. Lessing, 392. Locke, 398, 400. Mahomet, 399. Manu, 377. Menander, 380. Milton, 381, 390. Napoleon, 385. Novalis, 394. Ovid, 391, 399. Penn, 398. Pfeffel, 391. Phadrus, 377. Pistorius, 376. Plato, 396. Pope, 394. Raghuvansa, 388. Rousseau, 395, 400, 401. Ruckert, 391. Ruskin, 378, 379, 381, 390, 395, 396, 400. Schiller, 381, 391, 398. Schopenhauer, 379. Scott, 400. Shakespeare, 381, 387, 388, 392, 393. Shirley, 387. Sidney, 391. Simons, 381. Smith, 399. Socrates, 392. Southey, 376. Spurgeon, 388. Svetchin, 392. Swift, 392. Talmud, 389, 392. Tennyson, 384, 394, 400. Terence, 390. Thomson, 396. Thoreau, 400. Veda, 388. Virgil, 399. Weber, 376. West, 382. Wordsworth, 380, 381, 388, 394. Young, 387. Zachari, 380. Zendrini, 398. Zimmermann, 397.

For the collection of proverbs and sayings here given, the writer acknowledges his indebtedness to the numerous dictionaries of quotations and proverbs, of which he has been able to avail himself.



CHAPTER XXXIII.

CONCLUSION.

In these pages the "Child in Primitive Culture" has been considered in many lands and among many peoples, and the great extent of the activities of childhood among even the lowest races of men fully demonstrated. That the child is as important to the savage, to the barbarous peoples, as to the civilized, is evident from the vast amount of lore and deed of which he is the centre both in fact and in fiction. The broader view which anthropologists and psychologists are coming to take of the primitive races of man must bring with it a larger view of the primitive child. Still less than the earliest men, were their children, mere animals; indeed, possibly, nay even probably, the children of primitive man, while their childhood lasts, are the equals, if not the superiors, of those of our own race in general intellectual capacity. With the savage as with the European of to-day, the "child is father of the man."

The primitive child, as language and folk-lore demonstrate, has been weighed, measured, and tested physically and mentally by his elders, much as we ourselves are doing now, but in ruder fashion—there are primitive anthropometric and psychological laboratories as proverb and folk-speech abundantly testify, and examinations as harassing and as searching as any we know of to-day. Schools, nay primitive colleges, even, of the prophets, the shamans, and the magi, the race has had in earlier days, and everywhere through the world the activities of childhood have been appealed to, and the race has wonderfully profited by its wisdom, its naivete, its ingenuity, and its touch of divinity.

Upon, language, religion, society, and the arts the child has had a lasting influence, both passive and active, unconscious, suggestive, creative. History, the stage, music, and song have been its debtors in all ages and among all peoples.

To the child language owes many of its peculiarities, and the multiplicity of languages perhaps their very existence. Religion has had the child long as its servant, and from the faith and confidence of youth and the undying mother-love have sprung the thought of immortality and the Messiah-hope that greets us all over the globe. Even among the most primitive races, it is the children who are "of the Kingdom of Heaven," and the "Fall of Man" is not from a fabled Garden of Eden, but from the glory of childhood into the stern realities of manhood. As a social factor the child has been of vast importance; children have sat upon thrones, have dictated the policies of Church and of State, and from them the wisest in the land have sought counsel and advice. As oracles, priests, shamans, and thaumaturgi, children have had the respect and veneration of whole peoples, and they have often been the very mouth-piece of deity, standing within the very gates of heaven. As hero and adventurer, passing over into divinity, the child has explored earth, sea, and sky, descending into nethermost hell to rescue the bones of his father, and setting ajar the gates of Paradise, that the radiant glory may be seen of his mother on earth. Finally, as Christ sums up all that is divine in men, so does the Christ-Child sum up all that is God- like in the child. The Man-Jesus stands at the head of mankind, the Child-Jesus is the first of the children of men. All the activities and callings of the child, the wisdom, the beauty, the innocence of childhood find in folk-belief and folk-faith their highest, perfect expression in the Babe of Bethlehem. True is it as ten thousand years ago:—

"Before life's sweetest mystery still The heart in reverence kneels; The wonder of the primal birth The latest mother feels."

Motherhood and childhood have been the world's great teachers, and the prayer of all the race should be:—

"Let not (the) cultured years make less The childhood charm of tenderness."



BIBLIOGRAPHY.

The Bibliography here given is intended to serve the double purpose of enabling readers of this book to verify the statements made and the citations from the numerous authorities referred to in the compilation of the work, with as little difficulty as possible, and of furnishing to such as may desire to carry on extended reading in any of the subjects touched upon in the book a reasonable number of titles of the more recent and valuable treatises dealing with such topics.

All references in the body of the book to works listed in the Bibliography are by number and page. Thus: 6. 26 means that the quotation is from, or the opinion is derived from, Bachofen, J. J., Das Mutterrecht, S. 26; 127.11. 180 means Post, A. H., Afrikanische Jurisprudenz, II. Th., S. 180; 300. 15 means Lombroso, C., The Man of Genius, p. 15; 480 (1893). 140 means Journal of American Folk-Lore, 1893, p. 140.

A. MOTHER, FATHER, FAMILY, SOCIETY.

1. ACHELIS, T.: Die Entwickelung der Ehe. Berlin, 1893. 125 S. 8vo.

2. Actes du congres international des ouvres et institutions feminines. Paris, 1890. 539 pp. 8vo.

3. ADAM, L.: Du genre dans les diverses langues. Paris, 1883. 36 pp. 8vo.

4. ANDERSEN, HANS C.: La Mere. Conte de Hans Christian Andersen en 22 Langues, St. Petersbourg, 1894.

5. AVERY, J.: Polyandry in India and Thibet. Amer. Antiq. and Or. Journ. Vol. IV., pp. 48-53.

6. BACHOFEN, J. J.: Das Mutterrecht. Eine Untersuchung uber die Gynokratie der alten Welt nach ihrer religiosen und rechtlichen Natur. Stuttgart, 1861. xl, 435 S. 4to.

7. BACON, ALICE M.: Japanese Girls and Women. London, 1891. 330 pp. 8vo.

8. BANDELIER, A. F.: On the Social Organization and Mode of Government of the Ancient Mexicans. Rep. Peab. Mus. II., pp. 557-699.

9. BASTIAN, A.: Matriarchat und Patriarchal. Ztschr. f. Ethnol. (Berlin), Verhndl., 1886, S. 331-341.

10. BAWA,—: Marriage Customs of the Moors of Ceylon. Journ. Ceylon Branch Roy. Asiatic Soc. Vol. X. (1888), pp. 219-262.

11. BELILOVSKI, K. A.: [Woman in Siberia (Medico-ethnographical Sketch)]. Sborn. rabot akush i zhensk. bolez ... Slavjanski [etc.]. St. Petersburg, 1894. Vol. I., pp. 527-629.

12. BERGEL, Jos.: Die Eheverhaltnisse der alten Juden. Leipzig, 1881.

13. BERNHOFT, F.: Verwandschaftsnamen und Eheformen der nordamerikanischen Volksstamme. Rostock, 1888.

14. BERTHOLON, M.: Les formes de la famille chez les premiers habitants de l'Afrique du nord d'apres les ecrivains de I'antiquite et des coutumes modernes. Arch. de I'Anthr. Crim. Vol. VIII. (1893), pp. 581-614.

15. BERTILLON, J.: Etudes demographiques du divorce et de la separation de corps dans les differents pays de l'Europe. Paris, 1883. 2 vols. 116, 257 pp. 8vo.

16. BLOOMFIELD, M.: Women as Mourners in the Atharva-Veda. Proc. Amer. Orient. Soc. Vol. XV. (1890), pp. xlix. ff.

16 a. BLYTH, D.: Notes on the Traditions and Customs of the Natives of Fiji in relation to Conception, Pregnancy, and Parturition. Glasgow Med. Journ. Vol. XXVIII. (1887), pp. 176-186.

17. Boshaftes von der Gattin und Schwiegermutter. Sammlung von Spruchen, Reimen und Anekdoten. Leipzig, 1882.

18. BUDGE, E. A. W.: The Mummy: Chapters on Egyptian Funeral Archaeology. Cambridge, 1893. xvi, 404 pp. 8vo.

19. BUSCHMANN, J. C. E.: Ueber den Naturlaut. Konigl. Akad. d. Wissensch. (Berlin), Abh. a. d. J. 1852. III. Th., S. 391-423. Reprinted (separate) as: BUSCHMANN, J. C. E., Ueber den Naturlaut. Berlin, 1853. 34 S. 4to. Translation: On Natural Sounds, by Prof. J. C. E. Buschmann. Transl. by Campbell Clarke.... Philol. Soc. (London) Proc. Vol. VI. (1855), pp. 188-206.

20. CAMBOULIVES, M.: L'Homme et la Femme a tous les Ages de la Vie. Etude hygienique, medicale, physiologique, sociale et morale. Paris, 1890. 388 pp. 8vo.

21. CARR, L.: Social and Political Status of Woman among the Iroquois Indians. Rep. Peab. Mus. (Cambridge, Mass.). III., pp. 207-232.

22. CHAMBERLAIN, A. F. Primitive Woman as Poet. Proc. Am. Ass. Adv. Sci. XLII. (1893), Salem, 1894, p. 317.

23. CHAUVIN, JEANNE: Etude historique sur les professions accessibles aux Femmes. Paris, 1892. 296 pp. 8vo.

24. CHILD, L. M.: History of the Condition of Women in Various Ages and Nations. 2 vols. 1832.

25. CODRINGTON, R. H.: Social Regulations in Melanesia. Journ. Anthr. Inst. (London). Vol. XVIII. (1889), pp. 300-313.

25 a. CONVERS, D.: Marriage and Divorce in the United States. Philadelphia, 1894.

26. CORIVEAUD, A.: Hygiene des Families. Paris, 1890. 328 pp. 8vo.

27. CORRE, A.: La Mere et l'Enfant dans les Races humaines. Paris, 1882.

28. CRAWLEY, A. E.: Sexual Taboo: A Study in the Relations of the Sexes. Journ. Anthr. Inst. (London). Vol. XXIV. (1894-5), pp. 126-158, 219-235.

29. DAHN, F.: Das Weib im altgermanischen Recht und Leben. Samml. gemeinnutz. Vortrage. Prag. No. 71.

30. DANKS, B,: Marriage Customs of the New Britain Group. Journ. Anthr. Inst. (London). Vol. XVIII. (1889), pp. 281-284.

31. DARGUN, L.: Mutterrecht und Raubehe und ihre Reste im germanischen Recht und Leben. Breslau, 1883.

32. DARGUN, L.: Studien zum altesten Familienrecht: Erster Theil. Mutterund Vaterrecht. Leipzig, 1892. 155 S. 8vo.