FOLKLORE FICTION: A WARNING.

Probably some of the readers of Folklore may have been, like myself, interested in articles in the Christian World for October 3rd, 1907, describing the finding of the Corn-baby in the North Riding of Yorkshire in the twentieth century, and, to judge by the language, in the present year. It is important for archaeologists, who may be misled by the account, to know that the incident described is a fiction, and that the writer reports to myself, and to the Christian World, that he never intended that it should be taken seriously.

RENDEL HARRIS.

THE FIFTH OF NOVEMBER AND GUY FAWKES.

(Vol. xviii., p. 450.)

My attention has been drawn to your editorial note above referred to, asking for an account of the "Guy Fawkes" observances in the island of Guernsey.

To the best of my belief there were neither November bonfires nor Guy Fawkes celebrations in Guernsey until the beginning of the nineteenth century. What customs may have prevailed over here in the days before the introduction of the Reformation and the Puritanical spirit, I do not know. But after that date, in 1565, 1567, 1581, 1582, and 1611, "Ordonnance" after "Ordonnance" was passed by the Royal Court forbidding songs, dances, and all "jeux inlicyte," under penalty of the culprits having to do penance in church on the following Sunday, with bare heads, legs, and feet, wrapped in a winding sheet and holding a lighted torch.

These restrictions, which were framed to put an end to aught that savoured of "la superstition" as well as of "le viel levain de la Papaulté," effectually put a stop to all our primitive festival

In the eighteenth and early nineteenth centuries, on New Year's Eve, boys still dressed up a grotesque figure, which they called the "vieux bout de l'an," and buried or burnt with mock ceremonies in some retired spot. But that practice also fell into abeyance until, some time in the second quarter of the nineteenth century, an English family of small farmers started a Guy Fawkes celebration in the island.

To the country people the name "Guy Fawkes" meant nothing, while they had a confused recollection of the earlier "bout de l'an" celebrations; so to them the "Guy" was invariably known as "bout de l'an" or "budloe" (as they spelt it), though without any real idea of what the name conveyed. Therefore, I think that it was the veritable "bout de l'an" of New Year's Eve which is referred to in the term "bout de l'an," and that any November fires-if any there were-had been abolished far too long to be remembered.

I send an illustration (Pl. II.) of our Guy Fawkes procession as it appeared in 1903, and of the accompanying appeal. The grotesque garments of the riders as the horses wended their way by torchlight were exceedingly picturesque. But the squibs and crackers thrown about by the rank and file of the procession were considered a menace to traffic, and I am sorry to say the Royal Court have recently abolished the whole ceremony.

EDITH H. CAREY (Editor "Guernsey Folklore").

Copy of Handbill :

KIND FRIENDS

We now take the liberty of calling your attention to our annual GUY FAWKES DEMONSTRATION, which takes place this evening. We need scarcely repeat the particulars of the origin of Gun Powder Plot, or the part played by the traitor Guy Fawkes, who was captured whilst attempting to blow up the House of Parliament, together with the King, Lords, and Members. Although this event took place some years ago, we consider it a mark of loyalty as well as amusement to thus exhibit our hatred of traitors. Trusting, kind friends, to your liberality to assist us in this demonstration,-We remain, yours faithfully, THE ST. MARTIN'S TORCHLIGHT PROCESSION.

FOLKLORE OF ARISTOTLE.

(Vol. xviii., pp. 212-215.)

In reply to queries in Folk-Lore for June, 1907, I have received the following information, much of which will be of great use

to me:

(1) Mr. G. C. Zervos, writing from Calymnos on Oct. 23rd, 1907, says: "The sponge is considered to be an animal, because the sponge fishermen say that ἐψόφησαν τὰ σφουγγάρια = the sponges have become dead. Now, this word op is used in modern Greek to denote the death of animals only." Dr. W. H. D. Rouse also says: "In modern Greece the sponge is spoken of in terms which would suit an animal, as μáva is the lower sponge."

(2) According to The Cyclades, or Life among the Insular Greeks, by Jas. Theodore Bent, 1885, p. 439: "It is deemed very unlucky to sneeze at the cheese Sunday banquet [in Lent]; anyone who does must tear his coat to avert disaster. Greeks, in common with other nationalities, regard sneezing with superstition; if you are a layman they wish you good health, if you are a priest they say 'safety'; why this distinction I could not find out."

Dr. W. H. D. Rouse says: Sneezing is an omen," and Mr. G. C. Zervos says: "When a person sneezes it is said that people are speaking of him."

(3) Mr. G. C. Zervos says that the same superstition still exists that "Men also, very rarely, have milk produced in their breasts."

Mr. W. F. Kirby informs me that there are, among recorded instances of lactation in males, (1) that of Thorgils, the Icelander, in Baring-Gould's book on Iceland, chap. 22; (2) that of a South American settler, in Humboldt and Bonpland's Personal Narrative, book iii. chap. 6; (3) that of a he-goat, in Hanover, recorded in the chapter just quoted; and (4) that recorded by Anna Blackwell in her "Testimony of the Ages," published some years ago in a periodical called Human Nature.

Notes and Queries, Dec. 7th, 1889, p. 442, contains a reference to the case of a young Chipewyan who suckled his own child after