Daffodils & Narcissus, the Fabulous Boy February 11th

Daffodils & Narcissus. Dr. Otto Wilhelm Thomé; Flora von Deutschland, Österreich und der Schweiz Flora von Deutschland, Österreich und der Schweiz — in Wort und Bild für Schule und Haus

In 2023, I saw my first Daffodil in Hackney in a Council Estate on 12 January. My first daffodil in 2024 was outside my first floor window in early February. In 2025, I can see the shoots of Daffodils in my garden but nothing blooming. However, there are the first daffodils in my area by the side of a different Council Estate. They bring such joy and hope for the return of the Sun.

12 Jan 2023. Hackney, London, the first Daffodil.

Narcissus the Flower

Their formal name is Narcissus. The Roman natural historian, Pliny tells us that the plant was:

‘named Narcissus from narkē not from the fabulous boy.’

Narkē is the Greek word from which we derive the word narcotic. It is a reference to the narcotic properties of the narcissus. An extract of the bulb applied to open wounds produced numbness of the whole nervous system and paralysis of the heart. The flowers are also slightly poisonous. So, they were used as an emetic. They brought on vomiting when it was felt necessary that the stomach be emptied. It was used to treat hysteria and epilepsy. They treated children with bronchial catarrh or epidemic dysentery. Among Arabian doctors, it was used to cure baldness and as an aphrodisiac. (Source: A Modern Herbal by Mrs M Grieve.) Please remember these are not recommendations for use medicinally, but are historic uses and may be dangerous.

Daffodils & Narcissus the Fabulous Boy

The fabulous boy, mentioned by Pliny, was Narcissus. He, according to the Roman Poet Ovid, met the nymph Echo, and she fell in love with the beautiful boy. He spurned her, and she faded until all that remained of her was her voice – the echo we hear.

Nemesis, the Goddess of Revenge (the one with the fiery sword) decided on revenge upon the handsome boy. She lured the thirsty youth to a fountain, where he saw an image of a breathtakingly handsome boy. He fell instantly in love with such beauty. But it was an image of himself. Realising he would never meet anyone as fabulous as himself, he faded from life. He eventually metamorphised into a white and yellow flower, which was named after him.

Nemesis from the painting on the Staircase at Hampton Court by Antonio Verrio, Photo K Flude

Daffodils & Shakespeare

Daffodils are mentioned in a list of Spring Flowers by Shakespeare in the pastoral play The Winter’s Tale:

(Please note that as you read Shakespeare’s words below that Prosperpina is the wife of Pluto, the God of the Underworld, Dis, is another name for him, Cytherea is the Goddess of Beauty and Love. Phoebus is the Sun God. And the Spring Flowers are Daffodils, violets, primroses, oxlips(primula), Crown Imperial (Fritillaria imperialis), Lilies, flower-De-luce (Iris)

Perdita to Camillo

Out, alas!
You’d be so lean that blasts of January
Would blow you through and through.
(To Florizel)
I would I had some flowers o’th’ spring, that might
Become your time of day –
(to the Shepherdesses)
That wear upon your virgin branches yet
Your maidenheads growing. O Proserpina,
For the flowers now that, frighted, thou let’st fall
From Dis’s waggon! Daffodils,
That come before the swallow dares, and take
The winds of March with beauty; violets, dim,
But sweeter than the lids of Juno’s eyes
Or Cytherea’s breath; pale primroses,
That die unmarried ere they can behold
Bright Phoebus in his strength – a malady
Most incident to maids; bold oxlips and
The crown imperial; lilies of all kinds,
The flower-de-luce being one: O, these I lack
To make you garlands of, and my sweet friend
To strew him o’er and o’er!WT IV.iv.110.2

The reference to Daffodils suggests that for Shakespeare they are around to withstand the March Winds before the Swallows arrive in April. With selective breeding, early flowering species have been developed. Now February and even January are within the scope of the glorious bulb. (here is a post on winter flowering varieties)

Below is the text of Ovid’s Echo and NarcissusTranslated by Brookes Moore

NARCISSUS AND ECHO, THE HOUSE OF CADMUS

Once a noisy Nymph, (who never held her tongue when others spoke, who never spoke till others had begun) mocking Echo, spied him as he drove, in his delusive nets, some timid stags.—For Echo was a Nymph, in olden time,—and, more than vapid sound,—possessed a form: and she was then deprived the use of speech, except to babble and repeat the words, once spoken, over and over. Juno confused her silly tongue, because she often held that glorious goddess with her endless tales, till many a hapless Nymph, from Jove’s embrace, had made escape adown a mountain. But for this, the goddess might have caught them. Thus the glorious Juno, when she knew her guile; “Your tongue, so freely wagged at my expense, shall be of little use; your endless voice, much shorter than your tongue.” At once the Nymph was stricken as the goddess had decreed;—and, ever since, she only mocks the sounds of others’ voices, or, perchance, returns their final words.

One day, when she observed Narcissus wandering in the pathless woods, she loved him and she followed him, with soft and stealthy tread.—The more she followed him the hotter did she burn, as when the flame flares upward from the sulphur on the torch. Oh, how she longed to make her passion known! To plead in soft entreaty! to implore his love! But now, till others have begun, a mute of Nature she must be. She cannot choose but wait the moment when his voice may give to her an answer. Presently the youth, by chance divided from his trusted friends, cries loudly, “Who is here?” and Echo, “Here!” Replies. Amazed, he casts his eyes around, and calls with louder voice, “Come here!” “Come here!” She calls the youth who calls.—He turns to see who calls him and, beholding naught exclaims, “Avoid me not!” “Avoid me not!” returns. He tries again, again, and is deceived by this alternate voice, and calls aloud; “Oh let us come together!” Echo cries, “Oh let us come together!” Never sound seemed sweeter to the Nymph, and from the woods she hastens in accordance with her words, and strives to wind her arms around his neck. He flies from her and as he leaves her says, “Take off your hands! you shall not fold your arms around me. Better death than such a one should ever caress me!” Naught she answers save, “Caress me!” Thus rejected she lies hid in the deep woods, hiding her blushing face with the green leaves; and ever after lives concealed in lonely caverns in the hills. But her great love increases with neglect; her miserable body wastes away, wakeful with sorrows; leanness shrivels up her skin, and all her lovely features melt, as if dissolved upon the wafting winds—nothing remains except her bones and voice—her voice continues, in the wilderness; her bones have turned to stone. She lies concealed in the wild woods, nor is she ever seen on lonely mountain range; for, though we hear her calling in the hills, ’tis but a voice, a voice that lives, that lives among the hills.

Thus he deceived the Nymph and many more, sprung from the mountains or the sparkling waves; and thus he slighted many an amorous youth.—and therefore, some one whom he once despised, lifting his hands to Heaven, implored the Gods, “If he should love deny him what he loves!” and as the prayer was uttered it was heard by Nemesis, who granted her assent.

There was a fountain silver-clear and bright, which neither shepherds nor the wild she-goats, that range the hills, nor any cattle’s mouth had touched—its waters were unsullied—birds disturbed it not; nor animals, nor boughs that fall so often from the trees. Around sweet grasses nourished by the stream grew; trees that shaded from the sun let balmy airs temper its waters. Here Narcissus, tired of hunting and the heated noon, lay down, attracted by the peaceful solitudes and by the glassy spring. There as he stooped to quench his thirst another thirst increased. While he is drinking he beholds himself reflected in the mirrored pool—and loves; loves an imagined body which contains no substance, for he deems the mirrored shade a thing of life to love. He cannot move, for so he marvels at himself, and lies with countenance unchanged, as if indeed a statue carved of Parian marble. Long, supine upon the bank, his gaze is fixed on his own eyes, twin stars; his fingers shaped as Bacchus might desire, his flowing hair as glorious as Apollo’s, and his cheeks youthful and smooth; his ivory neck, his mouth dreaming in sweetness, his complexion fair and blushing as the rose in snow-drift white. All that is lovely in himself he loves, and in his witless way he wants himself:—he who approves is equally approved; he seeks, is sought, he burns and he is burnt. And how he kisses the deceitful fount; and how he thrusts his arms to catch the neck that’s pictured in the middle of the stream! Yet never may he wreathe his arms around that image of himself. He knows not what he there beholds, but what he sees inflames his longing, and the error that deceives allures his eyes. But why, O foolish boy, so vainly catching at this flitting form? The cheat that you are seeking has no place. Avert your gaze and you will lose your love, for this that holds your eyes is nothing save the image of yourself reflected back to you. It comes and waits with you; it has no life; it will depart if you will only go.

Nor food nor rest can draw him thence—outstretched upon the overshadowed green, his eyes fixed on the mirrored image never may know their longings satisfied, and by their sight he is himself undone. Raising himself a moment, he extends his arms around, and, beckoning to the murmuring forest; “Oh, ye aisled wood was ever man in love more fatally than I? Your silent paths have sheltered many a one whose love was told, and ye have heard their voices. Ages vast have rolled away since your forgotten birth, but who is he through all those weary years that ever pined away as I? Alas, this fatal image wins my love, as I behold it. But I cannot press my arms around the form I see, the form that gives me joy. What strange mistake has intervened betwixt us and our love? It grieves me more that neither lands nor seas nor mountains, no, nor walls with closed gates deny our loves, but only a little water keeps us far asunder. Surely he desires my love and my embraces, for as oft I strive to kiss him, bending to the limpid stream my lips, so often does he hold his face fondly to me, and vainly struggles up. It seems that I could touch him. ‘Tis a strange delusion that is keeping us apart. Whoever thou art, Come up! Deceive me not! Oh, whither when I fain pursue art thou? Ah, surely I am young and fair, the Nymphs have loved me; and when I behold thy smiles I cannot tell thee what sweet hopes arise. When I extend my loving arms to thee thine also are extended me—thy smiles return my own. When I was weeping, I have seen thy tears, and every sign I make thou cost return; and often thy sweet lips have seemed to move, that, peradventure words, which I have never heard, thou hast returned. No more my shade deceives me, I perceive ‘Tis I in thee—I love myself—the flame arises in my breast and burns my heart—what shall I do? Shall I at once implore? Or should I linger till my love is sought? What is it I implore? The thing that I desire is mine—abundance makes me poor. Oh, I am tortured by a strange desire unknown to me before, for I would fain put off this mortal form; which only means I wish the object of my love away. Grief saps my strength, the sands of life are run, and in my early youth am I cut off; but death is not my bane—it ends my woe.—I would not death for this that is my love, as two united in a single soul would die as one.”

He spoke; and crazed with love, returned to view the same face in the pool; and as he grieved his tears disturbed the stream, and ripples on the surface, glassy clear, defaced his mirrored form. And thus the youth, when he beheld that lovely shadow go; “Ah whither cost thou fly? Oh, I entreat thee leave me not. Alas, thou cruel boy thus to forsake thy lover. Stay with me that I may see thy lovely form, for though I may not touch thee I shall feed my eyes and soothe my wretched pains.” And while he spoke he rent his garment from the upper edge, and beating on his naked breast, all white as marble, every stroke produced a tint as lovely as the apple streaked with red, or as the glowing grape when purple bloom touches the ripening clusters. When as glass again the rippling waters smoothed, and when such beauty in the stream the youth observed, no more could he endure. As in the flame the yellow wax, or as the hoar-frost melts in early morning ‘neath the genial sun; so did he pine away, by love consumed, and slowly wasted by a hidden flame. No vermeil bloom now mingled in the white of his complexion fair; no strength has he, no vigor, nor the comeliness that wrought for love so long: alas, that handsome form by Echo fondly loved may please no more.

But when she saw him in his hapless plight, though angry at his scorn, she only grieved. As often as the love-lore boy complained, “Alas!” “Alas!” her echoing voice returned; and as he struck his hands against his arms, she ever answered with her echoing sounds. And as he gazed upon the mirrored pool he said at last, “Ah, youth beloved in vain!” “In vain, in vain!” the spot returned his words; and when he breathed a sad “farewell!” “Farewell!” sighed Echo too. He laid his wearied head, and rested on the verdant grass; and those bright eyes, which had so loved to gaze, entranced, on their own master’s beauty, sad Night closed. And now although among the nether shades his sad sprite roams, he ever loves to gaze on his reflection in the Stygian wave. His Naiad sisters mourned, and having clipped their shining tresses laid them on his corpse: and all the Dryads mourned: and Echo made lament anew. And these would have upraised his funeral pyre, and waved the flaming torch, and made his bier; but as they turned their eyes where he had been, alas he was not there! And in his body’s place a sweet flower grew, golden and white, the white around the gold.

First published in February 2023, revise and republished in February 2024, 2025

Not Archaeology Day 10th February

Yesterday was Almanac of the Past Misinformation Day! I have just found out that you received a post which was not only empty of content but also wrong! Details of that below. But, here are a couple of interesting archaeology projects I have been planning to post about.

Lost Books from the Ancient World

What has excited me most is the news that burnt scrolls from Heraculeum have been digitally unrolled. Then ‘read’ using AI. The scroll was in the library of Julius Caeser’s father in law it is thought. There are over 1,000 carbonised scrolls found in 1750 in the Villa of the Papyri. And this one reveals details of Plato’s last hours. But more than that, the technology opens the possibility of other lost books being discovered. Of the ‘known unknowns’ I would like to see are the lost history books of Tacitus. But perhaps the ‘unknown unknowns’ are even more exciting. What might we find out?

Here is an excellent introduction to the discoveries:

https://www.theguardian.com/science/2024/feb/05/ai-helps-scholars-read-scroll-buried-when-vesuvius-erupted-in-ad79

Cerne Abbas Giant

Cerne Abbas Giant 2017 photo by K Flude

The giant is one of the icons of Hardy’s Dorchester. It is ‘drawn’ or sculpted by cutting the turf to reveal the white chalk below. Chalk Cut figures appear particularly in the South West. The Vale of the White Horse chalk cut figures has been dated to the Late Bronze Age. Most people thought the Cerne Abbas Giant was in the Romano-Celtic tradition so was either pre-Roman, or perhaps Hercules and Roman.

Some dissenters believed the lack of references to the Giant showed that it could not have been cut until the 17th Century. Some even thought it might be a ‘cartoon’ of Oliver Cromwell!

How we laughed!

The National Trust embarked on a project to get the Giant properly dated. They used Optically Stimulated Luminescence (OSL) dating which had also been used on the White Horse. But the results came back were shocking. It appears to have been cut in the Late Saxon period.

I do admit to a certain amount of scepticism. The art style is similar to British Art of the Iron Age, part of the Celtic Art tradition. Also, how reliable is OSL dating? The process depends on taking soil samples from the soil nearest the chalk, and OSL measures the time since the soil was last exposed to light. It’s a relatively new technology although based on Thermoluminescence dating of pottery which has been around since the 1970s. There was also some corroboration in the form of snails which were not indigenous to the UK?. So a date of 700-1100AD is suggested. And I have nothing other than a gut reaction to the date they propose. Maybe I’m just disappointed by a Saxon date as I have no way of understanding the context.

https://www.nationaltrust.org.uk/visit/dorset/cerne-giant/history-of-the-cerne-giant

Here is a cartoon I really like:

Homer and the Cerne Abbas Giant, Image from Facebook of unknown origin.

Not the Archaeology Day but the Festival of Archaeology?

So, yesterday was not Archaeology Day. But it was last year and run on February 10th by the Council for British Archaeology. This year (2025) they are running their normal Festival of Archaeology from the 19th July to the 3rd of August. It is nationwide, and they have numerous local events which you can check out on their website here.

So how did this happen? I must have seen a reference to an archaeology Day on February 10th, assumed it would be an annual event. So, I added a ‘stub’ post to remind me about it. These, normally are stored in the ‘drafts’ folder, which I will then develop and post. But for some reason, this one got in the ‘Scheduled Posts’ Folder. And as I was working flat out preparing my ‘Jane Austen’s Bath’ Virtual Tour, I did not spot it. So, it was automatically posted. (The VT went very well, thank you very much).

Today, I looked up ‘Archaeology Day 10th February’ and found my post was the number one google source. In normal circumstances, this would be a matter of chest beating. I have been putting significant effort into improving my ‘SEO’ (search engine optimisation). Sadly, I got to the top of Google only because there are only two posts referring to an Archaeology Day on the 10th of February. Mine and a Council of British Archaeology, post who ran the event in York.

So, today is the Not Archaeology Day.

First published on February 10th 2025, and republished on February 11th 2025

St Apollonia’s Day. A Day to Cure the Toothache February 9th

Saint Apollonia. Woodcut. Saint of Toothache Wellcome Collection. Public Domain Mark. She is shown with forceps and extracted tooth and the martyr’s palm.

The 9th of February is St Apollonia’s Day. She was martyred at Alexandria in 249 AD during the persecution of Emperor Decius. She was attacked during an anti-Christian riot and struck around the face knocking her teeth out. Then, she was taken to a bonfire and told they would throw her in if she did not renounce her faith. So, without waiting, she spoke a prayer and walked into the fire. This information is recorded in a near-contemporary letter from St Dionysius of Alexandria. This is rare well documented martyrdom. Because her teeth were knocked out she is, therefore, Saint of Toothache.

Cloves for Toothache

I can remember my Grandmother prescribing cloves for me when I had toothache. And this was, and is, a common remedy. In my case, we would keep a clove or two in the mouth close to the site of the pain. According to Natural Ways to Sooth an Toothache cloves contain

‘Eugenol, a natural form of anaesthetic and antiseptic that helps get rid of germs. Eugenol is still used in dental materials today’

Dr John Hall, Shakespeare’s son-in-law, tended to use a pill to soothe sore gums. He also used an oil from a wood called ‘Ol. Lig. Heraclei’ which may be oil from the Bay Tree. (‘John Hall and his Patients’ by Joan Lane). Most of his tooth cases seem to be sore gums. This suggests to me Dr John Hall did not generally do dental work.

Death by Toothache

To get a tooth drawn you could go to a Barber Surgeon, a Blacksmiths or specialist Tooth Drawer. It would be terrifyingly painful. Probably only done when the pain was unbearable. Just think what a premium you would pay for a really competent drawer? The drawers would probably not have any formal training, but the skills would be passed on by the drawer to his apprentice or assistant. ‘Teeth’ was a common cause of death – most likely from infection or an abscess.

A bill of mortality for London 1665, showing 11 deaths caused by 'teeth' (as opposed to 353 for 'feaver'
List of causes of death, London during the plague of 1665. Teeth killed 11 people

Magic and Toothache

John Aubrey, an erudite and educated 17th Century writer, reports on the use of Magick for tooth care. When he relates these unlikely cures he often provides information that the person who told him the story is worthy of belief. So he seems to give some credence to the efficacy of these magical ‘cures’. But, judge for yourself; this is what he wrote:

To Cure the Tooth-ach.

Take a new Nail, and make the Gum bleed with it, and then drive it into an Oak. This did Cure William Neal, Sir William Neal’s Son, a very stout Gentleman, when he was almost Mad with the Pain, and had a mind to have Pistoll’d himself.

To Cure the Tooth-ach, out of Mr. Ashmole’s Manuscript Writ with his own Hand.

Mars, hur, abursa, aburse.
Iesu Christ for Marys sake,
Take away this Tooth-ach.

Write the words, Three times; and as you say the Words, let the Party burn one Paper, then another, and then the last.

He says, he saw it experimented, and the Party immediately Cured

John Aubrey’s Miscellanies 1695

May, Williams and Bishop at the Old Bailey accused of murder in pursuit of bodysnatching

Teeth and the Body-Snatchers

In 1832, in London Bishop, Williams and May were accused of bodysnatching. After killing the Italian Boy ( wonderful book by Sarah Wise ‘The Italian Boy‘) they jemmied out his teeth. Then, took the teeth to a South London Dentist. with whom they bargained for a good price. (They used the term ‘cheapened’ – I cheap, you cheap, we are cheapening: meaning to barter). The dentist wanted to use the dead boy’s teeth for false teeth for his patients. If memory serves, he paid £1 for them.

The teeth were used as evidence in the trial of the murderers. When the trial was over and the accused punished, the dentist asked for the teeth back! Two of the murderers were hanged but the third freed for turning King’s Evidence. Thereafter, the teeth were released back to the Dentist. He promptly put them in the window of his surgery as an advert for his professional skills!

Earlier, one of the Borough Boys Resurrectionist gang (based in Southwark, London) toured the battlefields of the Peninsular Wars collecting teeth. He made a substantial sum selling them to dentists as false teeth. They became known as Waterloo Teeth.

When I first wrote this in I added ‘How things have changed!’ But in recent years there have been reports of people undertaking their own dental work, if they cannot get access to an NHS dentist. Effectively, it seems that the Conservative Government was allowing dentistry to slip out of the NHS just like it did with eye health. For a study in what has happened to Dentistry in the UK in recent years, please look at this report here.

First written February 2023, revised February 2024, 2025

The Jorvik Viking Festival February 2025

Screen shot from the Jorvik Viking Festival Site showing all the fun to be had if the Vikings invade your town!

The annual Jorvik Viking Festival is on from Monday 17th – Sunday 23rd February 2025 in York. The illustration above show there are Viking Trails, Feasts, Crafting, Berzerkering and encamping. And more! Visit the web site here.

The excavations under the floor of the Jorvik Centre. Photo K. Flude

York or Jorvik as the Vikings knew it as, has become the centre of all things Viking in the UK. Viking York came to the fore with the Coppergate Excavations in the 1980s. Underneath what is now a shopping mall and Primark, were the streets of Viking York in all its waterlogged glory. The waterlogging allowed the survival of organic material that rarely survives.

Excavation of Jorvik visible under the floor of the Museum. Photo By Chemical Engineer – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=58524883

At the time, the excavations were a sensation. York Archaeological Trust made a bold decision to turn part of the site into a ‘Dark Ride Experience’. The remnants of the excavation were preserved under glass, and nearby a replica of the townscape was created. Tourists sat in ‘cars’ with an audio guide and given a guided tour. It was very successful. The extensive profits were used for other York Archaeological Trust projects such as the reconstruction of medieval Barley Hall. Other historic towns followed suit and soon there were Dark Rides in Canterbury, London, Oxford and others. All, as far as I know have died a death except for the Jorvik Centre which continues to enthral visitors to York.

Tableau from the Jorvik Centre with Fishermen working. Photo By Chemical Engineer – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=58524883

The next best thing about Vikings are their colourfull names. Jorvik history vibrates with the deeds of ‘Ivan the Boneless’, Sihtric ‘the Squinty-eyed’and Erik Bloodaxe. For more on nicknames read my post!

First Published in February 2025

Winter’s End February 7th

Photo of the cover of Winter's in the World by Eleanor Parker
Winter’s in the World by Eleanor Parker

Eleanor Parker’s book, on the Anglo-Saxon Year, is a wonderful book. It has a poetry about it, that also provides an insight into how Anglo-Saxon thought the world works. For a non-Old-English speaker, it, also, really gives some understanding of the language. It reveals that for the Anglo-Saxons, Winter’s End was on the 7th February. We are now in the season of ‘lencten’. This probably comes from ‘lenghtening days’ or Spring as we call it. The word eventually got absorbed into the Christian calendar, giving us the name of the fasting season, which is ‘Lent’.

So Winter began, for the Anglo-Saxon, on 7th October and ended on the 7th February. January was called ‘Gēola‘ the month of Yule. February ‘Sol-mōnaþ‘ which is Mud month. The Venerable Bede in the 8th Century calls this the:

‘month of cakes which they offered to their gods in that month’.

Bede tells us that before conversion to Christianity, the Anglo-Saxons had two seasons – Winter and Summer. Winter began on the first full moon of October, which they called Winterfylleth. The summer was called ‘sumor’ or ‘gear’ which developed into our word ‘year’.

manuscript drawing possibly of the Venerable Bede
Thought to be the Venerable Bede, the first historian of the English

Roman, Celtic and Saxon Winter’s End

There is some sense in Winter’s End on February 7th. Lambs are being born; buds and shoot are appearing on branches and poking up from the cold earth. So, their winter is essentially, the time when nothing is growing, while ours is more aligned to the coldest period.

The Roman author Marcus Terentius Varro divided the Roman Year into 8 phrases and his Winter/Spring divide is also on 7th February. This is when, in Italy, the west winds began to blow warmer weather. So farmers ‘purged’ the fields, readying them for planting. They would be cleared of old growth and debris. Then blessed, weeded, pruned with particular attention given to preparing the grain fields, the vineyards, olive trees and fruit trees.

The Celtic year began at Halloween, and the spring begins with Imbolc, a week earlier than the Saxon on the 1st of February.

Anglo-Saxon Winter

In the section on Winter Eleanor Parker gives a poetic description of winter. What seems particularly interesting about it is that the harshness of winter is often paired with descriptions of the ruins of Roman Civilisation. So, the despair of winter, the barren soil, the fight for survival is made more melancholic by the comparison to failed civilisation. Nature battering away at the useless ruins, and the destruction of people’s dreams.

Here, is a flavour of the juxtaposition of the bleakness of winter and the sadness of lost society. It is from ‘The Wanderer’ an alliterative poem from the Exeter Book, dating from the late 10th century. I have presumed to change a couple of words to make it a little more accessible.

Who’s wise must see how ghostly it has been
when the world and its things stand wasted —
like you find, here and there, in this middle space now —
there walls totter, wailed around by winds,
gnashed by frost, the buildings snow-lapt.
The winehalls molder, their Lord lies
washed clean of joys, his people all perished,
proud by the wall. War ravaged a bunch
ferried along the forth-way, others a raptor ravished
over lofty seas, this one the hoary wolf
broke in its banes, the last a brother
graveled in the ground, tears as war-mask.

“That’s the way it goes—
the Shaper mills middle-earth to waste
until they stand empty, the giants’ work and ancient,
drained of the dreams and joys of its dwellers.”

Translation Dr. Aaron K. Hostetter.

As I read this I wonder if it is a tradition that began in the cold of Scandinavia? England, at least Southern England, can often have mild, rather than ferocious winters?

However, there is also an idea about the circularity of life and the interconnectedness of everything. There are 4 Seasons, 4 Ages of Man, and the cycle was from childhood to old age, from Spring to Winter. We start young, and become vigorous, and then we decline and eventually die. And so does the world of the Anglo-Saxons. The world of Adam was young, restored to vigour by the coming of Jesus. Now the World was in its old age awaiting the Apocalypse, before the Day of Judgement. So Winter was connected with Old Age and Death.

Bede’s Metaphor for Winter

Parker recounts a beautiful image of Bede’s. The King of Northumberland is thinking of taking his wife’s religion. He, therefore, invites the Christian evangelist, Paulinus to his court. Inclined to convert. He asks the opinion of one of his pagan advisers, who answers to the effect.

‘We are in the Great Hall, gathered warm with friends and family around the roaring fire, with Winter raging outside. A sparrow comes in from a hole in the end wall, flies through the warm of the Hall, and flies out through the other side. Such is life. The Hall is this world, we are the Sparrow, and as pagans we have no idea what happens before we enter the Hall, nor what happens after we leave. How much better it is to embrace a religion that can give us certainty as to what happens when we leave the hall.’

Lovely image, although, the pagan adviser does seem to have made his mind up?

For the Ancient Grecian Winter looked at my Post on Hesiod

For Selene the moon Goddess see February 7th here.

For the Roman Festival of Winter look at my post on the Festival of Brumalia

First published in February 2023, republished on 7th February 2024, 2025

St Agatha, Ravenna and Motor Cycling in Inferno

Procession of female saints leaving Classis (bottom left) behind the Three Kings heading to the Virgin Mary (bottom right between four angels). Basilica of Sant’Apollinare Nuovo (pic. Wikipedia)

When I revised my Saint Agatha post (link see below), I felt I needed an early image of Agatha.  After all, her cult spread early on, and therefore, was likely to be genuine.

As I started to track down her image I was led, with some joy, to one of the most amazing Churches in the wonderful town of Ravenna. I visited the Basilica of Sant’Apollinare Nuovo with some wonderment when working as an archaeologist at Ferrara, in Emilia-Romagna. I found out that Agatha was one of 22 female Saints on one of the walls. I discovered a pretty comprehensive description of the Church. As I looked at it, I found the record was made by, or involved, Professor Bryan Ward-Perkins. He was the Director of the site my friends and I worked on in Ferrara!

Medieval Excavation in Ferrara. The author is in the centre of the photo,

Ravenna

I’m guessing Bryan suggested we visit Ravenna on one of our trips to the beach at nearby Rimini. Ravenna was so awesome because the City became the capital of the Roman Empire in the west. It took over when Rome fell, then it was part of the Ostrogothic Kingdom, then of the Byzantine Empire. It spanned the period of the Arian Heresy.

And so, it was provided with some of the great glories of 5th and 6th Century Architecture. These include the Mausoleum of Galla Placidia, the Neronian Baptistery, the Basilica of Sant’Apollinare Nuovo, the Arian Baptistery, the Archiepiscopal Chapel, the Mausoleum of Theodoric, the Church of San Vitale and the Basilica of Sant’Apollinare in Classe.. Its hard to overestimate the impact on a young British archaeologist of seeing 5th Century buildings with roofs and astonishingly detailed mosaics still intact. Please visit!

Detail showing the first four female saints behind the Three Kings. Basilica of Sant’Apollinare Nuovo wikipedia

Bryan Ward-Perkins description says All the saints are haloed, bear crowns and are dressed in elaborate court dress. Unlike the men …., all have essentially the same youthful features. The only saint with a distinguishing attribute is Agnes, who is accompanied by a lamb ‘ St Agatha, the list says, is the Saint next to Agnes with her lamb; the third in precedent. You can see her above and in detail below.

St Agatha
Basilica of Sant’Apollinare Nuovo wikipedia

Motorcycling from Ravenna to Inferno

Enough of the sublime! Now for the ridiculous. Whether on this visit or another, we decided to have a day at the beach at Rimini. After the day on the beach, a collective decision to stay over was made. The reason was to go to one of the big clubs (did we still call them discos?) probably to dance to ‘Frankie Goes to Hollywood’.

Archaeologists, Italian and English, on the beach at Lido di Spina

However, the hotels were all full. So I decided, late at night to go back to Ferrara, on my own on my 175 cc Yamaha motor bike.

My Yamaha 175cc bike looked something like this but was red. A thing of underpowered beauty.

Thing was, I had started the day in Ferrara in the blazing Italian summer heat. So, I had and hopped onto my bike dressed in shorts and t-shirt. Ferrara was 77 miles away (says google). One hour into the trip back I was getting pretty cold, and really not enjoying driving through the lonely countryside. So I decided to pull off the main road to find a rural hostelry for what remained of the night.

Now, I remember this very vividly – the only likely road I could find was signposted to ‘Inferno’. I shrugged my shoulders, wondering what that was about, and drove towards it on a very deserted road. Eventually, I came to a sign which told me I was about to enter ‘Inferno’.

There was something very surreal about the situation. My courage failed me! I was not going to stay in a ‘motel’ in a place called ‘inferno’! I had seen too many horror films set in Motels and one in Inferno seemed madness. So, I turned round and continued my cold journey to Ferrara.

Inferno

Whenever I tell this story, I have some doubt about this story. Did I really drive into a place called ‘Inferno’? But I have, for the first time, checked Google. It tells me that the road off the Rimini to Ferrara road goes through somewhere called: Vicolo Inferno, 40026 Imola BO, Italy.

Below is yesterday’s post about St Agatha of Sicily who has a most interesting story.

Written in 2023 and updated in 2024, 2025

St Agatha Feast Day February 5th

Saint Agatha, detail from a painting of Francisco de Zurbarán FROM wikipedia
Saint Agatha, detail from a painting of Francisco de Zurbarán – she is carrying her severed breasts

She is a Sicilian Saint, who refused to sleep with a powerful Roman (Quintianus) in the third Century. St Agatha was imprisoned, tortured, had her breasts pincered off, and still refused to sleep with him and died in prison. She is remembered in Sicily by cakes shaped as breasts eaten on her feast day (I kid you not).

breast shaped cakes called Minne di Sant'Agata, a typical Sicilian sweet
Minne di Sant’Agata, Sicilian (Wikipedia)

She was martyred, at the age of 20 (231-251AD), in the last year of the reign of Emperor Decius (c. 201 AD – June 251 AD). Thus, she is an early martyr whose cult was established in antiquity. But many of the details of her life and death are, as usual, apocryphal and from later traditions.

St Agatha Patronage

‘She is also the patron saint of rape victims, breast cancer patients, martyrs, wet nurses, bell-founders, and bakers. She is invoked against fire, earthquakes, and eruptions of Mount Etna.’

(Wikipedia).
St Agatha's Church, Kingston on Thames
black and white illustration
St Agatha’s Church, Kingston on Thames

Bell Founders and Bakers? So, the bakers and bell founders, it is suggested, may have mistaken the trays of breasts as bells or loaves? Unlikely in my opinion, as Google image search shows they look clearly like breasts. They are cakes, of course, so that can help explain the Bakers, but the Bell Founders?

Results of a search for images of St Agatha in Google

St Agatha and Etna

Detail of a Portrait of St Agatha by Cariana (Paintedin 1516-17). In the backgrouns is Catania

A year after her death, Mount Etna erupted. According to the story, the Christians of her home town of Catania lifted the Martyr’s veil towards the flowing lava. And the City was saved as the lava flow stopped. Hence, she protects against eruptions and by extension, earthquakes, and fire. This part of the story I got from my friend Derek who sent me the link to a piece written by Father Patrick van der Vorst. This also has the full image of the detail of painting by Cariani I show here.

For an explanation of gory matrydom’s please read my post on St Blaise.

For more on St Agatha, Ravenna, and a story about my motorcycling days please look at this post.

First published in 2024, and republished in 2025.

February – ‘the enemy to pleasure and the time of patience’

February Title page from Kalendar of Shepherds.
February Title page from Kalendar of Shepherds.

The 15th Century French llustration, above, shows February as a time to cut firewood, dress warmly and stay by the fire. Food on the table is a nutritious pie and the fish are there to remind us it is the month of Pisces. In the other roundel is the other February star sign the Water Carrier, Aquarius.

Star signs of February

pisces from the zodiac from kalendar of shepherds
Pisces From the zodiac from kalendar of shepherds

The poem above is a reference to Candlemas’s celebration of the presentation of the child Jesus at the Temple. The paragraph below gives a summary of February. It ends with the idea that runs through the Kalendar. There are twelve apostles, twelve days of Christmas, twelve months in the year. So, there are twelve blocks of six years in a person’s allotted 72 years of life. So February is linked to the second block of 6 years in a human life, ages 6 to 12. In January, the Kalendar suggests the essential uselessness of 0-6 year old children. While here, for February, it allows that from 6-12 years old children are beginning to ‘serve and learn’.

Below, is the text for February. This gives a rural view of life in winter. It ends with the line that February:

is the poor man’s pick-purse, the miser’s cut-throat, the enemy to pleasure and the time of patience.’

February in the Kalendar of Shepherds

About the Kalendar of Shepherds.

The Kalendar was printed in 1493 in Paris and provided ‘Devices for the 12 Months.’ The version I’m using is a modern (1908) reconstruction of it. It uses wood cuts from the original 15th Century version and adds various texts from 16th and 17th Century sources. (Couplets by Tusser ‘Five Hundred Parts of Good Husbandrie 1599. 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.

The original can be found here: https://wellcomecollection.org/works/f4824s6t

For more on the Kalendar look at my post here.

Hesiod and February

Hesiod, in his Works and Daya describes February as a merciless cold, windy time.

Avoid the month Lenaeon, (February) wretched days, all of them fit to skin an ox, and the frosts which are cruel when Boreas blows over the earth.
He blows across horse-breeding Thrace upon the wide sea and stirs it up, while earth and the forest howl.
On many a high-leafed oak and thick pine he falls and brings them to the bounteous earth in mountain glens: then all the immense wood roars and the beasts shudder and put their tails between their legs, even those whose hide is covered with fur; for with his bitter blast he blows even through them, although they are shaggy-breasted.
He goes even through an ox’s hide; it does not stop him. Also he blows through the goat’s fine hair.
But through the fleeces of sheep, because their wool is abundant, the keen wind Boreas pierces not at all; but it makes the old man curved as a wheel.
And it does not blow through the tender maiden who stays indoors with her dear mother, unlearned as yet in the works of golden Aphrodite, and who washes her soft body and anoints herself with oil and lies down in an inner room within the house,
on a winter’s day when the Boneless One (an Octopus or a cuttle?) gnaws his foot in his fireless house and wretched home; for the sun shows him no pastures to make for, but goes to and fro over the land and city of dusky men,3 and shines more sluggishly upon the whole race of the Hellenes.
Then the horned and unhorned denizens of the wood,] with teeth chattering pitifully, flee through the copses and glades, and all, as they seek shelter, have this one care, to gain thick coverts or some hollow rock.
Then, like the Three-legged One (an old man with a stick) whose back is broken and whose head looks down upon the ground, like him, I say, they wander to escape the white snow.

Text available here. and for more on Hesiod see my post here.

First Published February 4th 2024, revised 2025

St Blaise Day & The Tadpole Revels February 3rd

19th Century illustration of St Blaise’s Chapel, Westminster Abbey

The Blessing of St Blaise helps protect the throat. The way it is works is that blessed candles are made into a cross.These are then touched against the throat of the afflicted one. Why? Because a story was told that Blaise, on his way to martyrdom, cured a boy who had a fish bone stuck in his throat. So, he is the patron Saint of Sores Throats.

Blaise is thought to have been an Armenian Bishop of Sebaste, martyred (316AD) in the persecution of the Emperor Licinius.

Sage Advice for Sore Throats:

In the spirit of St Blaise, here is advice for care of your throats.

Sage Tea is said to be excellent for many things including dental hygiene and alleviating sore throats. The Kalendar of Shepherds tells us how to treat our throats:

Good for the throat honey, sugar, butter with a little salt, liquorice, to sup soft eggs, hyssop, a mean manner of eating and drinking and sugar candy. Evil for the throat: mustard, much lying on the breast, pepper, anger, things roasted, lechery, much working, too much rest, much drink, smoke of incense, old cheese and all sour things are naughty for the throat.

The Kalendar of Shepherds 1604

The Martyrdom of St Blaise

So far, an uplifting, healing story. However, the Medieval Church’s propensity for the gruesome and its peculiar need to allocate a unique method of martyrdom to each early saint leads us to Blaise being pulled apart by wool-combers irons.  Then he was beheaded.

Hence, he is also the patron saint of wool-combers, and by extension, sheep.

Wool combs black and white illustration
Internet Archive book illustrations collection on Flickr. (from wovember see below)

Wikipedia tells me that ‘Combing: was a regular form of torture.

Combing, sometimes known as carding (despite carding being a completely different process) is a sometimes-fatal form of torture in which iron combs designed to prepare wool and other fibres for woollen spinning are used to scrape, tear, and flay the victim’s flesh.

https://en.wikipedia.org/wiki/Combing_(torture)

Gory Martyrdoms Explained?

I am horrified by the goriness of these martyrdoms, and it needs some explanation. If we believe in Richard Dawkins idea of the meme we can find an explanation. Allocating a different and gory death to each and every saint has advantages for the survival of the cult. It brings a uniqueness to the story of the Saint. Particular details of death suggests authenticity. The extreme death creates an example of stoicism in the face of challenge to faith, and provokes empathy and piety. There is, also, we have to accept, a very human attraction in the bloodthirstiness of stories.

But, there is, I suspect, a financial interest too. In order for these cults to survive, they need adherents, acolytes, worshippers, donors, patrons. They require income streams that can help support the expensive clergy and the fabric of the Church or chapel. One source of income is from the wealthy, but in the medieval town, urban wealth was held within the booming guild structure. If the martyred Saint, could attract a particular Guild then then (the sponsoring Priests, or Church) were quids in.

Wool was one of the mainstays of industry in the medieval period, particularly in Britain. A martyr like St Blaise would prosper wherever there were people working with wool, cloth or sheep. So, is it too cynical to suggest some one with an eye for the main chance added the detail of the wool combing death to attract donations from rich wool merchants? As a successful meme, it spread throughout Europe.

Also, there were any number of endemic diseases and occupational hazards for which there was no clear cure. So if the Saint can become the Saint of common,  preferably chronic, illnesses, he/she can attract all those who suffer from that or similar diseases.

Of course, it may not always be a cynical drive for more income. In exchange, the Church offered the sufferer comfort in the face of suffering. This quality would have maximised the placebo effect. The effect has been scientifically measured. And would often be more effective a cure as than the available, often bizarre, medieval remedies.

Blaise’s hagiography suggests he was a physician. The cult was able to grow into being not only the Saint for Sore Throats and Sheep but one of the go-to saints for diseases in both humans and animals.

Blaise in Britain

His cult came to Britain when King Richard I was ship wrecked on Crusade. Richard was helped by Bishop Bernard of Ragusa where Richard was washed up. When the Bishop was deposed he sought sanctuary in Britain and was made Bishop of Carlisle where he promoted the cult of Blaise. Several churches in the UK founded churches named for him.

St Blazey in Cornwall is named after his Church and celebrates him by a procession of a ram and a wicker effigy of the Saint. Milton, in Berkshire, dedicated its Church to St Blaise, probably because the village’s wealth depended on sheep. The village held a feast on the third Sunday after Trinity, and the day after held the Tadpole Revels at Milton Hall. Tadpole is thought to be a corruption from the word ‘Tod’ which means cleaned wool.

Blaise in London

Westminster Abbey has a chapel dedicated to Blaise (see image at top of page). In the Bishop’s Palace at Bromley is St Blaise’s Well. It is thought to have begun as a spring when the Palace ‘was granted to Bishop Eardwulf by King Ethelbert II of Kent around 750 AD.’ A well near the spring became a place of pilgrimage and an Oratory to St Blaise was set up. In the 18th Century the chalybeate waters of the well were considered to be useful for health. It still exists to day.

On February 3rd St Etheldreda’s Church in London holds the Blessing of the Throats ceremony. It was a Catholic Church in the medieval period, then, in Reformation was used for various purposes until returned to the Catholic Church in 1876. It has memorials for Catholic Martyrs killed in the reign of Queen Elizabeth I

Elisa Rolle – Own work
CC BY-SA 4.0 Wikipedia St Etheldreda’s Church

One of London’s oldest guilds is the Worshipful Company of Woolmen, first mentioned in 1180, when fined, for operating without a license, by Richard 1’s dad, Henry II.

Sources: The Perpetual Almanac by Charles Kightly, Woolly Saints, Britannica, Wovember, wikipedia.

Candlemas February 2nd

From the Illustrated London Almanac 0f 1873

Candlemas is a very important festival of the Church, celebrated throughout the Christian world. It is the day Jesus is presented to the Temple as a young boy when Jesus is prophesied to be ‘a light to lighten the Gentiles’. The day is therefored celebrated by lighting candles.

It is also called the Feast of the Purification of the Blessed Virgin Mary. It is 40 days after the birth of Jesus which was fixed as the 25th December by Pope Liberius by AD 354. So it is the end of the postpartum period ‘as the mother’s body, including hormone levels and uterus size, returns to a non-pregnant state’.

Candlemas a Cross Quarter Day.

It is also one of the cross quarter days of the Celtic tradition, that is halfway between Winter Solstice and May Day. The candles also suggest a festival marking the lengthening days. It is probably another of those festivals where the Christian Church has taken on aspects of the pagan rituals, so Brigantia’s (celebrated at Imbolc on February 1st) role in fertility is aligned with the Virgin Mary’s.

Weather Lore for Candlemas

Folklore prophecies for today: ‘If it is cold and icy, the worst of the winter is over, if it is clear and fine, the worst of the winter is to come.’ This suggests that 2025 has the worst of winter yet to come.

It’s also the official end of all things Christmas. For most of us Christmas decorations were supposed to be pulled down on January 5th, but, the Church itself puts an end to Christmas officially at Candlemas so Cribs and Nativity tableaux need to removed today.

Last day of medieval Christmas and the Lords of Misrule.

John Stow, in the 16th Century describes the period between Halloween and Candlemas being the time that London was ruled by various Lords of Misrule and Boy Bishops (see my post here). In the piece below, Stow goes on to talk about a terrible storm that took place in February 1444.

Against the feast of Christmas every man’s house, as also the parish churches, were decked with holm, ivy, bays, and whatsoever the season of the year afforded to be green. The conduits and standards in the streets were likewise garnished; amongst the which I read, in the year 1444, that by tempest of thunder and lightning, on the 1st of February, at night, Powle’s steeple was fired, but with great labour quenched; and towards the morning of Candlemas day, at the Leaden hall in Cornhill, a standard of tree being set up in midst of the pavement, fast in the ground, nailed full of holm and ivy, for disport of Christmas to the people, was torn up, and cast down by the malignant spirit (as was thought), and the stones of the pavement all about were cast in the streets, and into divers houses, so that the people were sore aghast of the great tempests.’

Robert Herrick has a 17th Century poem about Candlemas:

Ceremony Upon Candlemas Eve

Down with the rosemary, and so
Down with the bays and misletoe;
Down with the holly, ivy, all
Wherewith ye dress’d the Christmas hall;
That so the superstitious find
No one least branch there left behind;
For look, how many leaves there be
Neglected there, maids, trust to me,
So many goblins you shall see.

https://www.catholicculture.org

First published 2022, revised 2023, 2024 and 2025