September – ‘Winter’s Forewarning and Summer’s Farewell’

Kalendar of Shepherds illustration of September showing harvesting grapes and the astrological signs for Virgo (August 23 – September 22) and Libra (September 23 – October 22)

It is that time of the year when you say ‘Where has the Summer gone? It can’t be September already?’ But, metrologically speaking, Autumn starts today. September 1st was chosen on a numerical basis for ease of measuring rather than any profound floral, agricultural or solar reason. So, there are three Gregorian Calendar months for each season, and each season starts on the first of the month. Autumn comes from Latin (autumnus) which went into French and then into English. The season was also called Harvest (which went into Dutch herfst, German Herbst, and Scots hairst -Wikipedia) or from the 16th Century the ‘fall of the year’ or ‘fall of the leaf’ which spread to America.

It still feels like summer this year, with flowers doing well in my garden and not looking too tired. In England, we often have a glorious September, and an ‘Indian’ Summer.

Of course, for the real Autumn, we have to wait for the Equinox, the beginning of Astronomical or Solar Autumn. This year (2024) on September 22nd.

The stars signs for astrological September are: Virgo which is linked to Aphrodite (Venus) the Goddess of Love and Libra is linked to Artemis (Diana), virgin goddess of many things, including hunting, wild animals, children, and birth.

Star signs for September

September gets its name from the Romans, for whom it was the 7th Month of the year (septem is Latin for seven). Later, they added two new months so it became our 9th Month. (For more on the Roman year, look at my post here).

It is called Halegmonath in the early English language, or the holy month, named because it is the month of offerings, because of the harvest, and the mellow fruitfulness of September? Medi in Welsh is the month of reaping, and An Sultuine in Gaelic which means the month of plenty.

Roman personification of Autumn from Lullingstone mosaic

Here is an early 17th Century look at September from the Kalendar of Shepherds – for more on the Kalendar, look at my post here.

From the Kalendar of Shepherds

The Kalendar has an additional shorter look at September and continues with its linking of the 12 months of the year with the lifespan of a man – 6 years for each month. So September is a metaphor for man at 56 years of age, in their prime and preparing for old age.

September from the Kalendar of Shepherds. The last sentence beginning ‘and then is man’ shows the link between September and the beginning of the autumn of life.

Keats (1795 – 1821) wrote a great poem about Autumn:

To Autumn

Season of mists and mellow fruitfulness,
  Close bosom-friend of the maturing sun;
Conspiring with him how to load and bless
  With fruit the vines that round the thatch-eves run;
To bend with apples the moss’d cottage-trees,
  And fill all fruit with ripeness to the core;
    To swell the gourd, and plump the hazel shells
  With a sweet kernel; to set budding more,
And still more, later flowers for the bees,
Until they think warm days will never cease,
    For summer has o’er-brimm’d their clammy cells.

Who hath not seen thee oft amid thy store?
  Sometimes whoever seeks abroad may find
Thee sitting careless on a granary floor,
  Thy hair soft-lifted by the winnowing wind;
Or on a half-reap’d furrow sound asleep,
  Drowsed with the fume of poppies, while thy hook
    Spares the next swath and all its twined flowers:
And sometimes like a gleaner thou dost keep
  Steady thy laden head across a brook;
  Or by a cider-press, with patient look,
    Thou watchest the last oozings, hours by hours.

Where are the songs of Spring? Ay, where are they?
  Think not of them, thou hast thy music too,—
While barred clouds bloom the soft-dying day,
  And touch the stubble-plains with rosy hue;
Then in a wailful choir the small gnats mourn
  Among the river sallows, borne aloft
    Or sinking as the light wind lives or dies;
And full-grown lambs loud bleat from hilly bourn;
  Hedge-crickets sing; and now with treble soft
  The redbreast whistles from a garden-croft,
    And gathering swallows twitter in the skies.

Written September 19, 1819; first published in 1820. This poem is in the public domain and available here:

The Kalendar of Shepherds

French 15th Century ‘Kalendar of Shepherds’

I am finishing my post on September, and using the Kalendar of Shepherds. As you may have noticed, I often use the Kalendar of Shepherds to provide an insight into how the seasons were seen in the past. Mostly, I use it for the posts at the beginning of each month. I have created this page as a placeholder to put information on the Kalendar for anyone who is eager to explore it more or to make use of it. Each month I will link to it, so I do not have to repeat the basic information about the Kalendar. Much of this text was contained in the December post, and I have used this month as my example. Tomorrow, you will get the September version.

About the Kalendar of Shepherds.

The Kalendar was printed in 1493 in Paris and provided ‘Devices for the 12 Months.’ I’m using a modern (1908) reconstruction of it using wood cuts from the original 15th Century version and adding various text from 16th and 17th Century sources. (Couplets by Tusser ‘Five Hundred Parts of Good Husbandrie 1599, and text descriptions of the month from Nicholas Breton’s ‘Fantasticks of 1626. This provides an interesting view of what was going on in the countryside every month.

https://wellcomecollection.org/works/f4824s6t

To see the full Kalendar, go here:

The Kalendar of Shepherds has an illustration for each month (December above) which shows typical activities for the time of year, and has inserts to identify the astrological signs of the month. So, in December they are baking and collecting firewood. The star signs are Sagittarius (November 22 – December 21) and Capricorn (December 22 – January 19).

The text below gives a vivid description of December weather and then elaborates on the last six years of a man’s life, with hair going white, body ‘crooked and feeble’. The conceit here is that there are twelve months of the year, and a man’s lot of ‘Six score years and ten’ is allocated six years to each month. So December is not just about the 12th months of the Year but also the last six years of a person’s allotted span. The piece allows the option of living beyond 72, ‘and if he lives any more, it is by his good guiding and dieting in his youth.’ Good advice, as we now know. But living to 100 is open to but few.

Kalendar of Shepherds

The longer description of December (shown below) is by Breton (1626) and gives a detailed look at the excesses of Christmas, who is on holiday, and who working particularly hard. But it concludes it is a costly month.

Nicholas Breton’s ‘Fantasticks of 1626 – December

August – Octavian’s Month

August Sextilis, Lúnasa, Awst,  Wēodmōnaþ

Kalendar of Shepherds, August
Kalendar of Shepherds, August

August was originally ‘sextilis’ or the 6th Month of the ten-month Roman Calendar. It became the 8th Month with the addition of January and February (by tradition during the reign of King Numa Pompilius). It was changed from a 29-day month to a 31-day month in the reforms of Julius Caesar. It was subsequently renamed August by a sycophantic Senate trying to flatter the divine Octavian, Emperor Augustus. (more about the Roman Calendar here)

In modern Irish, it is Lúnasa, which means the month of the festival of Lughnasa. In Welsh, it is Awst which comes from the Latin. In Anglo-Saxon: the Venerable Bede, writing in the 8th Century, says August is Wēodmōnaþ or the Weed Month, named, he says, because of the proliferation of weeds. Why does that seem such an unsatisfactory name for August? An early Kentish source calls the month Rugern – perhaps the month of the harvest of Rye? (Winters in the World by Eleanor Parker).

The 15th Century illustration in the Kalendar of Shepherds, above, shows that the Harvest is the main attribute of the Month, and the star signs, Leo and Virgo.

The 16th/17th Century text in the Kalendar of Shepherds gives an evocative insight into the month. (more about the Kalendar here)

For the Anglo-Saxons, August brings in the harvest period, the most important months of the year, where the bounty of the earth needs to be carefully collected, enjoyed but not wasted. It begins with the festival of Lammas, which derives from the English words for bread and mass, when bread made from the first fruits of the harvest is blessed.

In Ireland, it is one of the great Celtic quarter days, named Lughnasa, the festival of the God Lugh, celebrated with games, fairs, ceremonies. Called Calan Awst in Wales, it is the festival of August.

The quarter days, are halfway between the Solstices and Equinoxes and are: Samhain (1 Nov) Imbolc (1 Feb), Beltane (1 May) and Lughnasa (1 Aug) and all are, or can be seen as, a turning point in the farming year.

The Gallic Coligny ‘Celtic’ Calendar records August as a ‘great festival month’. The stone-carved Calendar was found near Lyon, whose Roman name was Lugodunum. The town is named after the Gaulish God Lugos, to whom, the Irish Lugh and the Welsh Llew Llaw Gyffes are probably related. He has an unstoppable fiery spear, a sling stone, and a hound called Failinis. The Romans associate Lugos with Mercury, and the Church with St Michael.

Lughnasa, (meaning the festival of Lugh) was founded by the God himself to honour his foster mother Tailtiu at Brega Co. Meath. Tailtiu became one of Ireland’s greatest festivals, springing from the horse races and marital contests set up by Lugh. In Gaelic Scotland it is called Lunasuinn, and Laa Luanistyn in the Isle of Man.

The festival is a harvest festival, celebrating the ripening of wheat, barley, rye, and potatoes. It is 6 months after Imbolc and records the ending of lactation of lambs and the beginning of the tupping season. It can be celebrated by climbing hills, visiting springs, wells, lakes and eating bilberries. (Myths and Legends of the Celts. James MacKillop).

St Germanus Day & Original Sin July 31st

St Germanus of Auxerre, Window in St Paul’s parish church, Morton, Lincolnshire, made by Sir Edward Burne-Jones and William Morris in 1914. Photo by Jenny of Jules & Jenny from Lincoln, UK (CC BY 2.0 Wikimedia Photo by Jenny of Jules & Jenny from Lincoln, UK)

St Germanus is the source of one of the few contemporary references to Britain in the 5th Century (the Dark Ages). One of his followers wrote his life story. The Saint, a Bishop in France, was sent to Britain because the Pelagian Heresy was endangering the Catholic version of Christianity. Pelagius was a highly educated British (or possibly Irish) priest who moved to Rome in the late 4th Century. He lived by a strict moral code, attacking Catholic laxity and opposing St Augustine of Hippo’s theory of Divine Grace. By contrast, Pelagius promoted human choice in salvation and denied the doctrine of original sin. Wikipedia tells us that he:

considered it an insult to God that humans could be born inherently sinful or biased towards sin, and Pelagius believed that the soul was created by God at conception, and therefore could not be imbued with sin as it was solely the product of God’s creative agency.

17th Century print of Pelagius

Germanus was sent to Britain, where he confronted Pelagian converts in a public debate which is thought to have taken place in a disused Roman amphitheatre. The author is not interested in Britain, per se, so does not tell us which town it was, but, it is mostly assumed to be St Albans, although London is possible.

In the stadium, the Saint and his acolytes confound the heretics and, so, convert the town’s people sitting watching the debate. St Germanus goes to a nearby shrine of St Alban to thank God, falls asleep in a hut, and is miraculously saved from a fire. He then comes across a man called a Tribune, and helps defeat a Saxon army in the ‘Alleluia’ victory. The importance of all this is that it, in about 429AD, gives us a few glimpses of Britain two decades after the Romans have left, and that Britain stayed in the Catholic fold.

The British Bishops were led in their heresy by someone called Agricola. The writer describes these bishops as ‘conspicuous for riches, brilliant in dress and surrounded by a fawning multitude’. The use of the title ‘Tribune’ in the story suggests Roman administrative titles are still in use 19 years after the date of the ‘formal’ end of Roman Britain, 410AD. The Alleluia victory over the Saxons also gives us an early date for Saxon presence in the country as an enemy.

St Albans is the favoured choice for the location of the event because, Bede tells us St Albans was born, martyred and commemorated in Verulamium, now called St Albans. Archaeology shows possible post Roman occupation of the town. And it has a famous Amphitheatre.

However, Gildas, who is writing 200 years or more before Bede, tells us St Alban was born in Verulamium but martyred in London, which makes sense as London was the late Roman Capital and more likely to be the site of a martyrdom. There is also a church dedicated to St Albans close to the Roman Amphitheatre, where Gildas tells us the execution took place. The Church cannot, unfortunately, be, archaeologically dated back to 429AD.

Bede’s account of the martyrdom of St Albans is also somewhat farcical, as God divides the waters of the River Ver for Alban to get to his martyrdom more quickly. The bridge was said to be full of people walking to witness Alban’s execution, and blocking Albans path to Heaven. But the Ver is but a piddle, and it would be easy to walk over without needing wellington boats, let along a miracle to get to the otherside. This story is much more impressive,in Gildas’ version who has the miraculous crossing over the River Thames.

Had Pelegius won and the Roman Church had a more optimistic view of the human spirit, would it have made any difference? It’s a big question, but maybe it would have left less room for pessimism and guilt?

Frances Marsden on Quora wrote:

What were the effects of original sin? …. it damaged our relationship with God. He seemed distant, we became mistrustful. We lost sanctifying grace. The weakening of the will, making us more prone to temptation. The darkening of the intellect. Increased vulnerability to sickness and disease. Spiritual death.

Germanus died in Ravenna.

For more on Nick Fuentes and his theories on St Germanus, St Patrick and King Arthur click here:

For St Germanus and St Genevieve click here:

First written in January 2023, copied to its own page in July 2024.

Midsummer June 21st

A gentle reminder – Facebook post.

Midsummer Solstice is the 21st of June, but the Celtic version of it began when the Celtic Day begun, on June 20th, which we would call Midsummer Eve. Midsummer is a fire festival, dedicated to the Celtic Fire God, Belinus. His name might mean Powerful One or Shining One, and he is linked to Apollo, one of the Greco-Roman Sun Gods. His main festival is Beltane, May Day, but many of the attributes of May celebrations and indeed Halloween celebrations are also carried out in Midsummer.

In the early medieval period, the Church hijacked Midsummer’s Day and transferred it to June 24th St John the Baptist’s Day. John was born 6 months before Jesus. John Aubrey in the 17th Century writes:

‘Still in many places on St John’s Night they make Fires on the Hills: but the Civil Warres coming on have putt all these Rites or customes quite out of fashion.’

John Aubrey, Miscellanies, 1695

Like May Fires, the fire should be made from wood donated from all farms in the area, and using a range of trees, ideally collected by 9 men and from 9 different trees. Blazing branches should be carried sunwise around the fields to bless the crops, and it was good luck to jump over the ashes of the fire.

To prepare for Midsummer remember that it is, like Halloween, a uncanny period when Hobgoblins, Fairies and Sprites, are, like in Shakespeare’s Play, Midsummer’s Night’s Dream, all abroad making mischief.

First in the line of defence against the infernal is St John’s Wort, known as Chasse-diable, Demon Chaser, Fuga Daemonum (amongst many other appellations) It was used to keep demons away, and to exorcise haunted houses. John Aubrey in ‘Miscellanies’ talks about a haunted London house which was cured by a Doctor who put St John’s Wort under the pillow of the bed at night. Bankes Herbel 1525 says:

‘The virtue of St John’s Wort is thus. If it be put in a man’s house, there shall come no wicked sprite therein.’

Vervain, yarrow, corn marigold, and orpins were also used often woven into garlands, and hung around the necks of cows, or on door lintels as protection. If the St John’s Wort withered, the picker was to die or at least endure disappointment. If orpins entwined themselves on Midsummer’s Night, marriage would follow.

A girl seeking love should walk around the Church seven or twelve times (accounts vary!) at midnight scattering hempseed, and singing:

Hempseed I sow
Hempseed I hoe
Let him that is my true love
Come after me and mow

In the South West of England, there was a custom to watch the church porch on Midsummer Evening, when the spirits of all the living people of the village could be seen entering the church. Those not seen coming out again would surely die, as would any watcher foolish enough to fall asleep.

Orpine, (Sedum Telephium) aka Live Long, or Life Everlasting was valued for the length of time it remained fresh after being gathered. Medicinally, it was considered good to use outwardly to cool scaldings, inflammations, and wounds.

Sedum_telephium by Bernd Haynold wikipedia

St John’s Wort has a reputation for helping with depression, menopausal symptoms, ADHD, anxiety and other conditions.

St John’s Wort Photo by Lex Melony on Unsplash

Thanks to the ‘Customs and Ceremonies of Britain’ by Charles Kightly.

First written in June 2023, and revised and republished in June 2024

St Columba’s (St Colmcille’s) Day June 9th

St Columba st margarets chapel by Graham van der Wielen  Edinburgh  Lead glass
St Columba Stained Glass window in St Margaret’s Chapel Edinburgh Castle by Graham van der Wielen Wikipedia CC BY 2.0

St Columba, or Colmcille is one of the most important saints for the early transmission of Christianity. He was born in 521 and said to be a descendent of the possibly legendary Irish King Niall of the Nine Hostages. (The Hostages were a token of Niall’s power as they came from the five provinces of Ireland, which are Ulster, Connacht, Leinster, Munster, and Meath. The other four represented Scotland, the Saxons, the Britons, and the Franks). Columba was sent at an early age to be brought up as a Monk, and went on to set up Monasteries in Ireland at Derry and Durrow.

In 563, he left Ireland, possibly because he got involved in a dispute that had a deadly outcome. He went into exile to Scotland and set up the famous Monastery on the island of Iona, Inner Hebrides, off the coast of what would one day be called Scotland. At the time, it was under the control of the Kingdom of Dál Riata, which was nominally Christian and controlled parts of Ulster and Western Scotland.

From Iona, Columba led the conversion of the Picts to Christianity, which helped towards the unification of the Gaels, the Picts and the Britons, eventually into the Kingdom of Alba which became Scotland. Iona became the traditional burial place of early Scottish Kings such as Macbeth (Mac Bethad mac Findlaích). Kings who were crowned at Scone and buried in Iona.

Much of the events of this part of Columba’s life are recorded by St. Adamnan in The Life of Saint Columba written in the 7th Century, much of which is apocryphal. One notable story tells how he came across a group of Pagan Picts who were mourning a child killed by a monster in the River Ness. St Columba revived the child. He then sent one of the Brothers to swim across the Loch to fetch a boat. The “water beast” pursued the Monk and was about to attack him when St Columba told the monster to stop, and so it did, retreating to the depths of Loch Ness. Thus began the legend of the Loch Ness monster.

St Columba died in 597AD. Iona continued to prosper and in, 634AD sent St Aidan from Iona to found the Monastery at Lindisfarne, which is on the Eastern coast of Britain in the Anglo-Saxon Kingdom of Northumbria, which was one of the most powerful at the time. Lindisfarne was instrumental in the conversion of the Kingdom of Northumbria. This tradition of evangelism took hold in the British Isles, and it was from here that much of the German-speaking world was converted to Christianity.

This is St Columba’s legacy.

There is a developing understanding among scholars that this Irish inspired form of Christianity took a leading role in ritual, art, scholarship in the Roman Catholic world at this time. Just stop and think about that sentence for a moment. The north-western extreme of the Islands off the coast of Europe took a leading role in the development of Western Christianity. This was highlighted in a recent exhibition of Anglo-Saxon art at the British Library.

British Library with Poster for Anglo-Saxons Kingdoms Exhibition, Photo K Flude
British Library with Poster for Anglo-Saxons Kingdoms Exhibition, Photo K Flude

A look at the Lindisfarne Gospel and the Book of Kells showcases the amazing art of this period. For a real treat, look through this scrollable virtual copy of the Lindisfarne Gospel. (Currently this is unavailable, I suspect since the BL was hacked) The Book itself has been missing from the displays of the British Museum for a couple of years, and was on display in Northumberland in 2022. I’m not sure whether it is yet back on display at the British Museum. I hope so, but the scrollable version almost compensates for its absence. You can see the Book of Kells at Trinity College, Dublin or look at their online offering here: Not quite as joyous an experience as the online Lindisfarne but beautiful enough.

Carpet Page from the Lindisfarne Gospel
Carpet Page from the Lindisfarne Gospel Photo Wikiepedia Eadfrith –
Lindisfarne evangeliarium, tapijtbladzijde op f26v, Matteüsevangelie

Here is a virtual tour of Iona

Here is a 360-degree panoramic photo tour of Lindisfarne Abbey

June 3rd.  St Kevin’s Day

St Kevin of Glendalough (Wikipedia)

Thank you very much to my subscriber for alerting me to my Saint’s Day. I was aware of St Kev and that the name meant ‘of noble birth’ but that’s was the extent of my knowledge.

But a little research on Wikipedia while on the train to visit my Dad, has revealed that Kev lived to the grand old age of 120, born in 498 and died in 628.  As my Dad is 96 and still going strong, maybe he and St Kevin will inspire my longevity!

Briefly, St Kevin met the great St. Columba; had a poem written about him by the marvelous Seamus Heaney (https://poetryarchive.org/poem/st-kevin-and-blackbird/); a song by the Dubliners; several mentions by James Joyce and a long distance path, part of the Camino de Santiago network, the St Kevin’s Way, named after him. The weather for all of June can be predicted: ‘The weather on St Kevin Day will last all month’

Live recording of Dubliners’ Song about St Kevin

Coemgen, as he is known in Irish, was a hermit, living in a cave-like ledge above a lake.  His piety attracted followers and a monastic settlement.  He was known for his ascetic life and love for nature.  So, a role model for us Kevins?

His hagiography was written very late so little of it can be confirmed. But, like other saintly hermits, he is associated with being tempted by women or the devil disguised as a woman.  (St. Anthony the Great, St. Benedict of Nursia, Saint Chrysanthus, St. Vitus,  St. Bernard of Clairvaux, St. Hilary etc.)  Unfortunately, rather than just resisting his temptress, Coemgen is said to have drowned her.

On the other hand, my sister sent me this photo of a souvenir from a shop in Northumberland.

So, not a role model for modern times, but clearly we, handsome, clever, positive, analytical Kevins have a lot going for us, despite the name.

For more on the Temptations of Hermits:

Nechita, Andrea.“Offering Body, Pleasure, and Wealth: The Visual Representation of Women Tempting Saints (Fifteenth and Sixteenth Century).” Annual of Medieval Studies at CEU, 20 (2014): 96-112. For a summary, and some tempting illustrations, look here.

First written in 2023. revised June 2024

June & July – Street Parties in London on the Vigils of Feast Days

Image from the Agas Map of London
Civitas Londinum is a bird’s-eye view of London first printed from woodblocks in about 1561
Civitas Londinum is a bird’s-eye view of London first printed from woodblocks in about 1561

John Stow, author of the ‘Survey of London‘ first published in 1598, tells us that there were bonfires and street parties in the City throughout June and July on the Vigils of Festivals. The Vigil is the evening before a festival. A custom that might owe a little to the Celtic choice of dusk as the beginning of the new day.

Front cover of the Survey of London by John Stow
Front cover of the Survey of London by John Stow

Stow does not give a list of the vigils thus celebrated and only mentions those of St John the Baptist and of St Paul and St Peter, (which fall later in June, when I will post about them). But I would guess it would include prominent Saints in the Catholic Calendar, and also Saints with London Churches or Chapels named after them. These might include: St Botolph, St Alban, St James, St Thomas, St Margaret, St Wilgerfortis, St. Mary Magdalen, St Bridget, St James, as well as Saints John, Peter, and Paul. I’m guessing that City wide celebration would be reserved for the most important Saints, and with local celebrations for the Saint on the local Church. I am assuming these celebrations were ended or much reduced after the Reformation.

Here is his introduction to the Vigil celebrations.

In the months of June and July, on the vigils of festival days, and on the same festival days in the evenings after the sun setting, there were usually made bonfires in the streets, every man bestowing wood or labour towards them; the wealthier sort also, before their doors near to the said bonfires, would set out tables on the vigils, furnished with sweet bread and good drink, and on the festival days with meats and drinks plentifully, whereunto they would invite their neighbours and passengers also to sit and be merry with them in great familiarity, praising God for his benefits bestowed on them. These were called bonfires as well of good amity amongst neighbours that being before at controversy, were there, by the labour of others, reconciled, and made of bitter enemies loving friends; and also for the virtue that a great fire hath to purge the infection of the air.

He goes on to describe a large scale City wide celebration, which is probably a description of the Midsummer festivities, which I will present on the 21st June.

John Stow is one of the most important sources for Tudor and Medieval London. He was a Londoner, buried in St Andrews Undershaft (see map above), who wrote up all he could glean about London. I use him all the time – for example, on my Wolf Hall Tudor London Walk, which I am doing tomorrow. Stow’s Survey of London can be accessed online, in full, here: or via the wonderful online Agas Map, from which the map above came from.

May 8th Helston Furry Dance

At the end of the May Day/Beltane Festival Helston in Cornwall holds its Furry (or Floral) Dance. It is normally on the 8th May, but it changes date if the 8th is a Sunday or a Monday (Helston’s market day) but it isn’t so the Floral Dance was held this year on Wednesday 8th 5th May.

Padstow holds, perhaps, the most famous May Day festival on May 1st. Padstow feels more of a ‘pagan’ festival, while Helston is a more sedate, gentlemanly, dance. Padstow is more fuelled by a belly full of ale, while Helston by a Pims No 1, or a Gin and Tonic?

Do, have a look at both youtube videos and watch the Padstow one until at least you see the ‘obby ‘orse and the teaser dancing.

Children born between the two days, May 1st and May 8th are considered to have been ‘born with the skill of man and beast and power over both.’

This Stinking Idol & the End of May Day May 2nd

An Imagined Scene at the Maypole at St Andrew Undershaft
An Imagined Scene at the Maypole at St Andrew Undershaft

Philip Stubbes, in his Anatomy of Abuses of 1583, fired a broadside at the tradition of dancing around the Maypole when he wrote a vitriolic attack on pagan practices. He said they had ‘as Superintendent and Lord ouer their pastimes and sportes: namely, Sathan Prince of Hell’ as they erected ‘this stinking Idoll’. Stubbes suggested that of the maids that went out to the woods on May Eve less than one-third returned ‘undefiled’.

The Maypole was stored at St Andrew Cornhill, which became known as St Andrew Undershaft. In 1517, it was attacked during the ‘Evil May Day riot’, which the Recorder of the time, Thomas More, helped quell. (300 were arrested and one hanged). The shaft was returned to its place under the eves of the houses in Shaft Alley, but apparently banned from being raised.

But in 1549, the curate of nearby St Katharine Cree Church made an inflammatory speech which led to a Puritan mob cutting the shaft into pieces and burning it. I always imagine the Curate’s sermons to be along the same lines as Phillip Stubbes attack on the Maypole:

But their chiefest iewel they bring from thence is the Maie-poale,
which they bring home with great veneration, as thus: They haue
twentie, or fourtie yoake of Oxen, euery Oxe hauing a sweete
Nosegaie of flowers tyed on the tip of his homes, and these Oxen
drawe home this Maie-poale (this stinking ldoll rather) which is
couered all ouer with Flowers and Hearbes, bound round about
with strings from the top to the bottome, and sometimes painted
with variable collours, with two or three hundred men, women and
children following it, with great deuotion. And thus being reared

vp, with handkerchiefes and flagges streaming on the top, they
strawe the ground round about, bind green boughes about it, set
vp Summer Haules, Bowers, and Arbours hard by it. And then fa!
they to banquet and feast, to leape and daunce about it, as the

a Heathen people did, at the dedication of their ldolles, whereof this
is a perfect patteme, or rather the thing it selfe. I haue heard it
crediblie reported (and that viua voce) by men of great grauity,
credite, and reputation, that of fourtie, threescore, or a hundred Maides,
going to the wood ouemight, there haue scarcely the third part of them returned home againe vndefiled.

Phillip Stubbes from ”A Critical Edition Of Philip Stubbes’s Anatomie Of Abuses‘ By Margaret Jane Kidnie.

The unraised pole seems to have survived until the beginning of the Civil War, (1644) when it was destroyed. But at the Restoration of Charles II a new and huge Maypole was joyously erected 134 ft high (41 metres) in the Strand. This was danced around till 1713 when it was replaced and the original sold to Isaac Newton who used it to support the biggest telescope in Europe which was erected in Wanstead by a friend.

And that, my friends, is how you get from Superstition to Science in one easy story.

Old Print of Isaac Newton
Old Print of Isaac Newton

Postscript. I have always said that the sermon that led to the destruction of the Shaft in 1549 was made at St Paul but cannot remember where I read this. The suggestion that the Maypole in Cornhill was not used after 1517 seems strange because why then would it rouse a crowd to riot in 1549? Of the sources I have at hand, the London Encyclopedia mentions the riot of 1517 in its entry on St Andrew Undershaft but doesn’t elaborate more. ‘Layers of London‘ says ‘It was last raised in 1517 when ensuing riots led to the celebration being banned.’ which is definitive sounding. But is it? I wonder if it was banned for a year or two, then allowed again, and finally stopped in 1549?

First written in 2023 and revised on May 2nd 2024.