Folk-lore of Shakespeare. Dyer Thomas Firminger Thiselton

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those apprehending some malign and dangerous influence, and these believing that they were come to the last day, and that the eclipse would shake the foundations of nature.”97

      In “3 Henry VI.” (ii. 1), Shakespeare refers to a curious circumstance in which, on a certain occasion, the sun is reported to have appeared like three suns. Edward says, “do I see three suns?” to which Richard replies:

      “Three glorious suns, each one a perfect sun;

      Not separated with the racking clouds,

      But sever’d in a pale clear-shining sky.

      See, see! they join, embrace, and seem to kiss,

      As if they vow’d some league inviolable:

      Now are they but one lamp, one light, one sun,

      In this the heaven figures some event.”98

      This fact is mentioned both by Hall and Holinshed; the latter says: “At which tyme the sun (as some write) appeared to the Earl of March like three sunnes, and sodainely joyned altogether in one, upon whiche sight hee tooke such courage, that he fiercely setting on his enemyes put them to flight.” We may note here that on Trinity Sunday three suns are supposed to be seen. In the “Mémoires de l’Académie Celtique” (iii. 447), it is stated that “Le jour de la fête de la Trinité, quelques personne vont de grand matin dans la campagne, pour y voir levre trois soleils à la fois.”

      According to an old proverb, to quit a better for a worse situation was spoken of as to go “out of God’s blessing into the warm sun,” a reference to which we find in “King Lear” (ii. 2), where Kent says:

      “Good king, that must approve the common saw,

      Thou out of heaven’s benediction com’st

      To the warm sun.”

      Dr. Johnson thinks that Hamlet alludes to this saying (i. 2), for when the king says to him,

      “How is it that the clouds still hang on you?”

      he replies,

      “Not so, my lord; I am too much i’ the sun,”

       i. e., out of God’s blessing.

      This expression, says Mr. Dyce,99 is found in various authors from Heywood down to Swift. The former has:

      “In your running from him to me, yee runne

      Out of God’s blessing into the warme sunne;”

      and the latter:

      “Lord Sparkish. They say, marriages are made in heaven; but I doubt, when she was married, she had no friend there.

       Neverout. Well, she’s got out of God’s blessing into the warm sun.”100

      There seems to have been a prejudice from time immemorial against sunshine in March; and, according to a German saying, it were “better to be bitten by a snake than to feel the sun in March.” Thus, in “1 Henry IV.” (iv. 1), Hotspur says:

      “worse than the sun in March,

      This praise doth nourish agues.”

      Shakespeare employs the word “sunburned” in the sense of uncomely, ill-favored. In “Much Ado” (ii. 1), Beatrice says, “I am sunburnt;” and in “Troilus and Cressida” (i. 3), Æneas remarks:

      “The Grecian dames are sunburnt, and not worth

      The splinter of a lance.”

       Moon. Apart from his sundry allusions to the “pale-faced,” “silver moon,” Shakespeare has referred to many of the superstitions associated with it, several of which still linger on in country nooks. A widespread legend of great antiquity informs us that the moon is inhabited by a man,101 with a bundle of sticks on his back, who has been exiled thither for many centuries, and who is so far off that he is beyond the reach of death. This tradition, which has given rise to many superstitions, is still preserved under various forms in most countries; but it has not been decided who the culprit originally was, and how he came to be imprisoned in his lonely abode. Dante calls him Cain; Chaucer assigns his exile as a punishment for theft, and gives him a thorn-bush to carry, while Shakespeare also loads him with the thorns, but by way of compensation gives him a dog for a companion. In “The Tempest” (ii. 2), Caliban asks Stephano whether he has “not dropped from heaven?” to which he answers, “Out o’ the moon, I do assure thee: I was the man i’ the moon when time was.” Whereupon Caliban says: “I have seen thee in her and I do adore thee: my mistress show’d me thee, and thy dog and thy bush.” We may also compare the expression in “A Midsummer-Night’s Dream” (v. 1), where, in the directions for the performance of the play of “Pyramus and Thisbe,” Moonshine is represented “with lanthorn, dog, and bush of thorn.” And further on, in the same scene, describing himself, Moonshine says: “All that I have to say, is, to tell you that the lanthorn is the moon; I, the man in the moon;102 this thorn-bush, my thorn-bush; and this dog, my dog.”

      Ordinarily,103 however, his offence is stated to have been Sabbath-breaking – an idea derived from the Old Testament. Like the man mentioned in the Book of Numbers (xv. 32), he is caught gathering sticks on the Sabbath; and, as an example to mankind, he is condemned to stand forever in the moon, with his bundle on his back. Instead of a dog, one German version places him with a woman, whose crime was churning butter on Sunday. The Jews have a legend that Jacob is the moon, and they believe that his face is visible. Mr. Baring-Gould104 says that the “idea of locating animals in the two great luminaries of heaven is very ancient, and is a relic of a primeval superstition of the Aryan race.” The natives of Ceylon, instead of a man, have placed a hare in the moon; and the Chinese represent the moon by “a rabbit pounding rice in a mortar.”105

      From the very earliest times the moon has not only been an object of popular superstition, but been honored by various acts of adoration. In Europe,106 in the fifteenth century, “it was a matter of complaint that some still worshipped the new moon with bended knee, or hood or hat removed. And to this day we may still see a hat raised to her, half in conservatism and half in jest. It is with deference to silver as the lunar metal that money is turned when the act of adoration is performed, while practical peasant wit dwells on the ill-luck of having no piece of silver when the new moon is first seen.” Shakespeare often incidentally alludes to this form of superstition. To quote one or two out of many instances, Enobarbus, in “Antony and Cleopatra” (iv. 9), says:

      “Be witness to me, O thou blessed moon!”

      In “Love’s Labour’s Lost” (v. 2) the king says:

      “Vouchsafe, bright moon, and these thy stars, to shine,

      Those clouds, removed, upon our watery eyne.”

      Indeed, it was formerly a common practice for people to address invocations to the moon,107 and even at the present day we find remnants of this practice both in this country and abroad. Thus, in many places it is customary for young women to appeal to the moon to tell them of their future prospects in matrimony,

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