John (St.), Christians of. See Sabians.
John's (St.) Day, a festival to commemorate the nativity „f .John the Baptist. It was observed as early as the 1th century. The birth of John is known to have preceded that of Jesus Christ six months, and June - 1 IS therefore the day lixed upon for this festival. Au- gustine had commented upon the peeuliaritv of observ- ing luB binhday rather than his martvrdJm, and the
Church of Rome seems to have acted on this suggestio'i, for it set aside also a day, namely, August 29, in com- memoration of his beheading ; but both his birth and martyrdom are celebrated on the same day in the ser- vice of the Church of England, the chief passages rela- ting to his life and death being included in the lessons. See below, John's, Eve of St.
John (St.) the Evangelist's Day, the festival in honor of John the beloved disciple, the brother of James. The first trace of this festival, held on Decem- ber 27, occurs in the writings of " the venerable" Bede. It is presumed that the observance of it at first was only local. The Council of Lyons, A.D. 1240, ordered that it should be perpetually and universally celebrated.
John's, Eve of St., one of the most joyous festi- vals of Christendom during the IMiddlc Ages, was cele- brated on the eve of the birthday of John the Baptist (q. v.). From the account given of it by Jakob Grimm {Deutsche Mi/thologie, i, 578, 581, 583 sq.), it would ap- pear to have been observed with similar rites in cveiy country of Europe. Fires were kindled chiefly in the streets and market-places of the towns, as at Paris, Metz, etc. ; sometimes, as at Gernsheim, in the district of Mainz, they were blessed by the parish priest, and prayer and praise offered until they had burned out; but, as a rule, they were secular in their character, and conducted by the laity themselves. The young people leaped over the flames, or threw flowers and garlands into them, with merry shoutings; songs and dances were also a frequent accompaniment. At a compara- tively late period the verj' highest personages took part in these festivities. In England, we are told (see R. Chambers's Book of Days, June 24), the people on the Eve of St. John's were accustomed to go into the woods and break down branches of trees, which they brought to their homes and planted over their doors, amid great demonstrations of joy, to make good the prophecy re- specting the Baptist, that many should rejoice in his birth. This custom was universal in England till the recent change in manners. Some of the superstitioua notions connected with St. John's Eve are of a higlily fancifiJ nature. The Irish believe that the souls of all people on this night leave their bodies, and wander to the place, bj- land or sea, where death shall finally sep- arate them from the tenement of clay. It is not im- probable that this notion was originally universal, and was the cause of the widespread custom of watching or sitting up awake on St. John's night, for we may weU believe that there would be a general wish to prevent the soul from going upon that somewhat dismal ramble. Ill England, and perhaps in other coiuitries also, it was believed that if any one sat up fasting all night in the church porch he would see the spirits of those who were to die in the parish during the ensuing twelve months come and knock at the church door in the order and succession in which they were to die. We can easily perceive a possible connection between this dreary fancy and that of the soul's midnight ramble. The kindling of the fire, the leaping over or through the flames, and the flower garlands, clearly show that these rites are es- sentially of heathen origin, and of a sacrificial charac- ter. They are obviously connected with the sun and fire worship of the ancient heathen nations, particularly the Arians (comp. Agni, of the Hindus [q. v.] ; Mitte- ra, of the Persians; the vestal virgins, and the Roman f stival of Palilia), and the Celts, (iermans, and Slavi. In old heathen times, Midsummer and Yule (q. v.), the summer and winter solstices, were the two greatest and most w^idespread festivals in Europe. The Church of Rome, in its accommodating spirit, instead of abolishing the custom, yielded to popular feeling, and retained this heathen practice under the garb of a Christian name. See Khautz, De ritu itjnis in natuH ,S. Johunnis accensi (Vienna, 1759 ) ; Paciandi, De cultu S. Joamiis Bapt. un- tiqq, amsl. (Rom. 1758) ; Ersch und Gruber, .1%. J-Jn^ (•'//■■■/op. ii, 22. ]>. 265 ; F. Nork, Fest-Kulender (Stuttgard, 1847), p. 400. -Chambers, Cyclop, s. v.
JOHNS
983
JOHNSON
Johns, Richard, a celcbratad member of the So- ciety cf " Friends," was born at Bristol, England, in 1045, and, com'uigto this country in early manhood, settled in Maryland. He was Avon over to the Quakers by George Fox, and preached for many years. He died Oct. 16, 1717. For further details, see Janney, Ilist. of Friends, iii, 190.
Johns, "W. G.,a minister of the IMethodist Episco- pal Ciuirch South, was born in PulasUi County, Ky., October '24, 1823, joined the Church at thirteen years of age, was licensed to preach in 1845, and continued in the work for twenty-one years, with interruptions for want of health. Indeed, it is said that so great was his de- votion to the Christian ministry that he often preached when Itarely able to leave liis room. He died October 23, 18GG.— to;;/, ^[in. Mct/i. Kpisc. Church South, iii, 157.