Notes and Queries, Number 73, March 22, 1851 | Page 4

depor[t]ment,
neyther coy Nor yet too forward, fits his ioy, 40 And giues his kisses
leaue to seale On her fayre hand his faythfull zeale. Blest is his
conquest in her loue, With her alone death cann remoue. And if before
shee did adorne 45 Her parents' howse, the cheerefull morne Reioyceth
now at this blest payre, To see a wife soe chast soe fayre. They happy
liue; and know noe smart Of base suspects or iealous heart; 50 And if
the publike bredd noe feare, Nor sadd alarms did fill ther care, From
goodnes flowes ther ioy soe cleere As grace beginnes ther heauen
heere."
The poem has no subscription, nor, from the appearance of the paper,
should I say there had been one. The comparatively modern
phraseology points to a late era. The poem is bound up with a quantity
of John Stowe's papers, and I think is in his handwriting, upon
comparing it with other papers known to be his in the same book. As it
is my chief object (next to contributing to the preservation and
publication of these ancient ballads) to obtain data regarding the
anonymous productions of the earlier days of England's literature, any
remarks, allow me to say, that other contributors will favour our {220}
medium of intercommunication with, will be much appreciated by
KENNETH R. H. MACKENZIE.
[Our correspondent is certainly mistaken in supposing this poem to be
in Stowe's handwriting. We have the best possible authority for
assuring him that it is not.]
[Footnote 1: Blason, describe.]

[Footnote 2: We have here an instance of the use of the word prayers as
a dissyllable.]
* * * * *
FOLK LORE.
Moths called Souls.--While I am upon this subject, I may as well
mention that in Yorkshire the country-people used in my youth, and
perhaps do still, call night-flying white moths, especially the Hepialus
humuli, which feeds, while in the grub state, on the roots of docks and
other coarse plants, "souls." Have we not in all this a remnant of
"Psyche?"
F. S.
[This latter paragraph furnishes a remarkable coincidence with the
tradition from the neighbourhood of Truro (recorded by MR. THOMS
in his Folk lore of Shakspeare, Athenæum (No. 1041.) Oct. 9. 1847)
which gives the name of Piskeys both to the fairies and to moths, which
are believed by many to be departed souls.]
Holy Water for the Hooping Cough (vol. iii., p. 179.).--In one of the
principal towns of Yorkshire, half a century ago, it was the practice for
persons in a respectable class of life to take their children, when
afflicted with the hooping cough, to a neighbouring convent, where the
priest allowed them to drink a small quantity of holy water out of a
silver chalice, which the little sufferers were strictly forbidden to touch.
By Protestant, as well as Roman Catholic parents, this was regarded as
a remedy. Is not the superstition analogous to that noticed by MR.
WAY?
EBORACOMB.
Daffy Down Dilly.--At this season, when the early spring flowers are
showing themselves, we hear the village children repeating these
lines:--

"Daff a down dill has now come to town, In a yellow petticoat and a
green gown."
Does not this nursery rhyme throw light upon the character of the royal
visitor alluded to in the snail charm recorded by F. J. H. (p. 179.)?
EBORACOMB.
* * * * *
DR. MAITLAND'S ILLUSTRATIONS AND ENQUIRIES
RELATING TO MESMERISM.
I know more than one person who would second the request that I am
about to make through "NOTES AND QUERIES" to DR. MAITLAND,
that he would publish the remaining parts of his Illustrations and
Enquiries relating to Mesmerism: he would do so, I know, at once, if he
thought that anybody would benefit by them; and I can bear witness to
Part I. as having been already of some use. It is high time that
Christians should be decided as to whether or no they may meddle with
the fearful power whose existence is is impossible to ridicule any
longer. DR. MAITLAND has suggested the true course of thought
upon the subject, and promised to lead us along it; but it is impossible
at present to use anything that he has said, on account of its
incompleteness. In tracing the subject through history, DR.
MAITLAND would no doubt mention the "[Greek: Omphalopsuchoi],
or Umbilicani," of the fourteenth century, whose practices make a page
(609.) of Waddington's History of the Church read like a sketch of
Middle-age Mesmerism, contemptuously given. Also, in Washington
Irving's Life of Mahomet, a belief somewhat similar to theirs is stated to
have been preached in the seventh century (Bohn's Reprint in Shilling
Series, p. 191.) by a certain Moseïlma, a false prophet.
I may add that Miss Martineau's new book, Letters of