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Table of contents

And now some inquisitive individual may be impatient to interrupt our eloquence with the question, "What are you going to make of the man in the moon? For, first, he is a man; therefore incapable of improvement. Secondly, he is in the moon, and that is out of our reach. We know something of his residence, whenever he is at home: what do we know of the man?


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We have been annoyed at finding his lofty name desecrated to base uses. If "imagination may trace the noble dust of Alexander, till he find it stopping a bung-hole," literature traces the man in the moon, and discovers him pressed into the meanest services. Our readers need not be disquieted with details; though our own equanimity has been sorely disturbed as we have seen scribblers dragging from the skies a "name at which the world grows pale, to point a moral, or adorn a tale. For the sake of the curious we place the titles and dates of some of these in an appendix and pass on.

We have not learned very many particulars relating to the domestic habits or personal character of the man in the moon, consequently our smallest biographical contributions will be thankfully received. We must not be pressed for his photograph, at present. We certainly wish it could have been procured; but though photography has taken some splendid views of the. It should always be borne in mind that, as Stilpo says in the old play of Timon , written about , "The man in the moone is not in the moone superficially, although he bee in the moone as the Greekes will have it catapodially, specificatively, and quidditatively.

One fact we have found out, which we fear will ripple the pure water placidity of some of our best friends; but the truth must be told. In a Jest Book of the Seventeenth Century we came across the following story: "A company of gentlemen coming into a tavern, whose signe was the Moone, called for a quart of sacke. The drawer told them they had none; whereat the gentlemen wondring were told by the drawer that the man in the moon always drunke claret.

Still, it is an unsatisfactory announcement to us all; for we are afraid that it is the claret which makes him look so red in the face sometimes when he is full, and gets a little fogged.

Moony Moon

We have ourselves seen. We only hope that he imbibes nothing stronger, though it is said that moonlight is but another name for smuggled spirits. The lord of Cynthia must not be too hastily suspected, for, at most, the moon fills her horn but once a month. Still, the earth itself being so invariably sober, its satellite, like Caesar's wife, should be above suspicion. We therefore hope that our lunar hero may yet take a ribbon of sky-blue from the milky way, and become a staunch abstainer; if only for example's sake.

His tobacco must be bird's-eye, as he takes a bird's-eye view of things; and his pipe is presumably a meer-sham, whence his "sable clouds turn forth their silver lining on the night. We are better pleased to learn that the man in the moon is a poet. Possibly some uninspired groveller, who has never climbed Parnassus, nor drunk of the Castalian spring, may murmur that this is very likely, for that all poetry is "moonstruck madness.

We, however, take a nobler view of the matter. To us the music of the spheres is exalting as it is exalted; and the music of earth is a "sphere-descended maid, friend of pleasure, wisdom's aid. Their title is autobiographical, and, for that reason, they are slightly egotistical. This effusion is not excessively flattering to our "great globe," and "all which it inherit"; and we surmise that the author was in a misanthropic mood when it was written. Yet it is serviceable sometimes to see ourselves as others see us.

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On the other hand, we have but little liking for those who "hope to merit heaven by making earth a hell," in any sense. We prefer to believe that the tide is rising though the waves recede, and that our dark world is waxing towards the full-orbed glory "to which the whole creation moves. Here for the present we part company with the man in the moon as material for amusement, that we may track him through the mythic maze, where, in well-nigh every language, he has left some traces of his existence.

As there is a side of the moon which we have never seen, and according to Laplace never shall see, there is also an aspect of the matter in hand that remains to be traversed, if we would circumambulate its entire extent. Our subject must now be viewed in the magic mirror of mythology. The antiquarian Ritson shall state the question to be brought before our honourable house of inquiry. He denominates the man in the moon "an imaginary being, the subject of perhaps one of the most ancient, as well as one of the most popular, superstitions of the world.

One little particular we may partly clear up at once, though it will meet us again in another connection.

Moony Moon: Moony Moon Shines at Noon! Vol. 1 by Kevin Driscoll (2017)

It will serve as a sidelight to our legendary scenes. In English, French, Italian, Latin, and Greek, the moon is feminine; but in all the Teutonic tongues the moon is masculine. Which of the twain is its true gender? We go back to the Sanskrit for an answer. Mark how even what Hamlet calls "words, words, words" lend their weight and value to the adjustment of this great argument.

The very moon is masculine, and, like Wordsworth's child, is "father of the man. If a bisexous moon seem an anomaly, perhaps the suggestion of Jamieson will account for the hermaphrodism: "The moon, it has been said, was viewed as of the masculine gender in respect of the earth, whose husband he was supposed to be; but as a female in relation to the sun, as being his spouse.

If modern science, discovering the moon's inferiority to the sun, call the former feminine, ancient nescience, supposing the sun to be inferior to the moon, called the latter masculine. The sun, incomparable in splendour, invariable in aspect and motion, to the unaided eye immaculate in surface, too dazzling to permit prolonged observation, and shining in the daytime, when the mind was occupied with the duties of pastoral, agricultural, or commercial life, was to the ancient simply an object of wonder as a glory, and of worship as a god.

The moon, on the contrary, whose mildness of lustre enticed attention, whose phases were an embodiment of change, whose strange spots seemed shadowy pictures of things and beings terrestrial, whose appearance amid the darkness of night was so welcome, and who came to men susceptible, from the influences of quiet and gloom, of superstitious imaginings, from the very beginning grew into a familiar spirit of kindred form with their own, and though regarded as the subordinate and wife of the sun, was reverenced as the superior and husband of the earth.

With the transmission of this myth began its transmutation. From the moon being a man, it became a man's abode: with some it was the world whence human spirits came; with others it was the final home whither human spirits returned. Then it grew into a penal colony, to which egregious offenders were transported; or prison cage, in which, behind bars of light, miserable sinners were to be exposed to all eternity, as a warning to the excellent of the earth. One thing is certain, namely, that, during some phases, the moon's surface strikingly resembles a man's countenance. We usually represent the sun and the moon with the faces of men; and in the latter case the task is not difficult.


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Some would say that the moon is so drawn to reproduce some lunar deity: it would be more correct to say that the lunar deity was created through this human likeness. Sir Thomas Browne remarks, "The sun and moon are usually described with human faces: whether herein there be not a pagan imitation, and those visages at first implied Apollo and Diana, we may make some doubt. Another factor in the formation of our moon-myth was the anthropomorphism which sees something manlike in everything, not only in the anthropoid apes, where we may find a resemblance more faithful than flattering, but also in the mountains and hills, rivers and seas of earth, and in the planets and constellations of heaven.

Anthropomorphism was but a species of personification, which also metamorphosed the firmament into a menagerie of lions and bears, with a variety of birds, beasts, and fishes. Wagner writes: "The sun, moon, and stars, clouds and mists, storms and tempests, appeared to be higher powers, and took distinct forms in the imagination of man. As the phenomena of nature seemed to resemble animals either in outward form or in action, they were represented under the figure of animals. Cox points out how phrases ascribing to things so named the actions or feelings of living beings, "would grow into stories which might afterwards be woven together, and so furnish the groundwork of what we call a legend or a romance.

Here, besides these two names, we have the names Protogenia and Asterodia. Now Protogenia was the mother of Endymion, while Asterodia was his wife; and so far the names were transparent. Had all the names remained so, no myth, in the strict sense of the word, could have sprung up; but as it so happened, the meaning of the name Endymion, as denoting the sun, when he is about to plunge or dive into the sea, had been forgotten, and thus Endymion became a beautiful youth with whom the moon fell in love, and whom she came to look upon as he lay in profound sleep in the cave of Latmos.

This fable probably arose from Endymion's love of astronomy, a predilection common in ancient pastors. May such chaste enjoyment be ours also!

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We may remark, in passing, that classic tales are pure or impure, very much according to the taste of the reader. Plutarch, in his treatise, Of the Face appearing in the roundle of the Moone , cites the poet Agesinax as saying of that orb,. The story of the man in the moon as told in our British nurseries is supposed to be founded on Biblical fact. But though the Jews have a Talmudic tradition that Jacob is in the moon, and though they believe that his face is plainly visible, the Hebrew Scriptures make no mention of the myth.

Yet to our fireside auditors it is related that a man was found by Moses gathering sticks on the Sabbath, and that for this crime he was transferred to the moon, there to remain till the end of all things.

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The passage cited in support of this tale is Numbers xv. Upon referring to the sacred text, we certainly find a man gathering sticks upon the Sabbath day, and the congregation gathering stones for his merciless punishment, but we look in vain for any mention of the moon. Non est inventus.

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Of many an ancient story-teller we may say, as Sheridan said of Dundas, "the right honourable gentleman is indebted to his memory for his jests and to his imagination for his facts. Proctor reminds us that "according to German nurses, the day was not the Sabbath, but Sunday. Their tale runs as follows: Ages ago there went one Sunday an old man into the woods to hew sticks. He cut a faggot and slung it on a stout staff, cast it over his shoulder, and began to trudge home with his burthen.


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    4. On his way he met a handsome man in Sunday suit, walking towards the church. The man stopped, and asked the faggot-bearer, 'Do you know that this is Sunday on earth, when all must rest from their labours? In Tobler's account the man was given the choice of burning in the sun, or of freezing in the moon; and preferring a lunar frost to a solar furnace, he is to be seen at full moon seated with his bundle of sticks on his back.

    If "the cold in clime are cold in blood," we may be thankful that we do not hibernate eternally in the moon and in the nights of winter, when the cold north winds blow," we may look up through the casement and "pity the sorrows of this poor old man. Baring-Gould finds that "in Schaumberg-lippe, the story goes, that a man and a woman stand in the moon: the man because he strewed brambles and thorns on the church path, so as to hinder people from attending mass on Sunday morning; the woman because she made butter on that day.